O  .     -^AC    BCNALO    CO. 
NC&W4LK.    eOMM 


T  W  0 


DISSERTATIONS 


^ 


I.  Concerning  the  End  for  which  GOD  createil 
the  WoRL9. 


IL  The  Nature  o9(f^vz  Virtue, 


T— ^ 


"^ 


By  "the  late  Reverend,  Learned  snd  Pious 


JONArHAN  EDWARDS^  A.  Nl* 

President  of  the  College  in  New- Jersey. 


««*"*«p««»«*«aMiMMM|aHaM 


^^ig^gtmmmmmm^m 


B    O    S    7    O    N  .^ 

?^Int€d  and  Sold  by  S.  Kneeland,  oppofite^  ro'  t^fjT 
Probate-Office  in  Queea^StK^t, 


Mh 


\       41160  "^  "  ^ 

PREFACE. 

P==^^  HE  author  had,defigned  thefe  d'tfertarions 

([    2"  ))  for  ths  puMgl  viezu  ;    and  wrote  them  out 

\    ^_^^    as  they  ncu>'%ppear  :    though  His  probable, 

tVat  if* his  life  ^d"  been  f pared,  he  zuould  have  revifed 

them,  and  rendmh  them  in  fome  refpe6ls  more  compleat. 

Some  new  /ent'iments,  here  and  there ^  might  probably 

have  been  added ;  and  fome  paffages  brightened  zuitb 

farther  illulihtions.     This  may  be  conjectured  f  onr 

Jom-^ubriefhinfs^  or  fentiments  minuted  down,  on  loofe 

papers /fmnd  in  the  manufcripts, 

BUT'   thofe    fentiments    concifely  fk etched  out, 
•which,    Uis  thought,   the  author  intended  to  ^nlarge, 

and  digefl  into  the  body  of  the  work, cannot  be 

fo  amplified  by  any  other  hand,  as  to  do  juflice  to  the 
autbor  ;  'tis  therefore  probably  befl  that  nothing  of 
this  kin4  foould  be  attempted,  *  ' 

^  S  thefe  di [TerfaiTons  were  wore  efpecially  defgnd 

for  the  learned  and  inquifitive,  'tis  expected  that  the 

judicisus  and  candid  zvill  not  be  difpofed  to  object  that 

the  manner  in  zuhich  thefe  fubje^s    are  treated-^    is 

fometJfing  above  the   level  of  commoi  readers,    .  For 

though  a  fuperficial  way  of  difcourfe  and  loofe  har^ 

rangues  may  well  enough  fuitjc?nefubjeLls,.  and  anfwer 

fome  valuable  pnrpojes  ;  yet  other fubjeils  demand  more 

clofenefs  and  accuracy:    ^nd  if  an  author  Jhould  nc- 

gleEl  to  do  juflice  to  afubject,  for  fear  that  the  fimpler 

fort  fJyould  not  fully  under  [land  hi  ju,  he  might  expect 

U  bs  dssmed  a  trifler  by  the  raore  inUlUgcnt, 

A  2  OVK 


'^ 


me 


«•    E    F    A    C    E. 


^  OUR  autb^hadarme  iaUnt  it  peretraf,  dee*^ 
tr.  fcarco  ^f  truth  ;  to  take  nn  txterfi-ze  furiey  ^a 
J^jfa,  orui  look  thr.uib  it  Into  rtmoU  coriif^erces 
Hcrrf  ma-y  tkt<fr,mr.tbat  a-p  eared  lard  and  bar  rfl> 
iz:toers,  uere  U  him  plfafint  and  fruitftU  fi^ldc 
-iiorrc  hii  mtrd  ^zuld  txpntiate  -^itb  ptcuifur  ta}e\ 
pTOj.t  and  enUrtaznment.  Jbc/e  jiudies,  -which  ic^f--^ 
'Mere  tjoJatigiungti>  the  mind,   and  -a^earin^    tottt 

cpd  '.vh.ch  k's  m:r.d  t^ifhrut^^^^u/d  freely  and 

/-'""""'"  ^^'f-rm.  ^  chfi  a^£onc{uf-e  icay  of 
/.-.,.;;.  a  C7n:rcuerfial  p^lnr%3  eafy  and  na-^ 
tWGi  to  b:m,  ^ 

/T/Z/S  may  ferrr^,  tis  conceh'd,  to  tj^courA  fer  his 

ua!  raar.r.fr  9'  treating  abjlrvfe  and  contnrcertedjub^ 

-  '  -  ^^J^rns  haze  thought  has  been  fo^  ^aphy. 

^  .:  thr  truth  is,   that  his  critical  tfiHrj^d  of 

g  through  tbt  nature  of  his  fuhjecl  /  h'ls  accuracy 

zd  pr^c:fion  in  ccmafing   truth,   comparing    ideas, 

•  'oriffquinces,  punting  cut  and  expofng  ab/ur^ 

^  ^*'*^^ naturally  led  him  to  reduce  the  B-jtderce  in 

'^-"  if  truth  into  the  form  -f  demonftraiiGn,    IVhich 
'tkfs,  where  It  can  be  obtained^  is  the  mofl  eligible^ 
'ffar  the  mofl  fatisfying  to  great  and  noble  mtrdi 
'nd  though  f:m^  readers  may  find  the  labor  hard,  to 
'ppace  rvitb  the  writer,  in  the  advances  he  makes, 
-ere  fheafcertis  arduous  ;    yet  in  general  all  it- as 
* .  ,j  tz  hm  :  fuch  zvas    his  peculiar  love  and  dijcern- 
-ment  cf  truth   cui  natural  proper.fity  to  (earch^after 
f^    hiscTin  ideas  -were  clear  to  him,  -u.  here  feme  rea- 
^MJre  thcii^ht  them  cb/cure,     Thus   many  thirds 
gff  the  zrorkf  9f  Kewrcn  and  Loclce^  -which  apptat 
t'other  quite  i-rirdeili^ihle,  cr  lery  dfc-jre  to  the  itlite- 
tc.te  -ere  dear  and  bright  tc.  thofe  tllujlrious  authors^ 
4iYj  *hi:r  Itarr.ed  readers* 

THE 


The      PREFACE. 

T^HKfuhjf^s  here  handled  arefuhhme  end  impdr* 
fant,  l^ke  end  -zi^hicc  God  had  ir.  rVVtv  in  creating  the 
tt^orld,  "Of as  dmbtUfs  zvorthy  of  him  ;  and  confequentiy 
the  moil  excellent  and  ^ior'iras  fojfible,  This  there^ 
fore  mul  be  -u;  or  thy  to  be  kn:^n  by  al!  tbf  intelligent 
creation, as  excellent  in  iffelfMnd  -worthy  cf  ib^ir  pur ^ 
fd it.  ^nd  as  truf  vi '^fue  i.v/' -  -^  •  --f  j  the  inha bitantr 
of  heaven  and  all  the  h2pt>^  ci  .    .  ites  for  that  -world 

^'^ ^lory,  from  all  others  ; ^  there  cannot  furcly  he 

a.  Tno^e  interefling  fubjeci* 

T'HH  ri'tion:  'vh:ch  fome  men  entertain  c:rcernin9 
God^s  e::d  in  creating  the  zvorld,  and  concerning  true 
virtue,  in  c^r  late  author's  opinion,  have  a  natural 
tendency  to^corrupl  chrijtianity,  xtnd  to  deftroy  tl 
gzfpHof  our  divine  redeemer.  It-zvas  therefore  jio  doubts 
ii  the  ex'.'-cife  of  a  pio'ds  concern  for  the  honor  and 
glory  cf  God,  and  a  tender  refpecl  to  the  be  (I  inter efls 
Qf  his  fell o'of  men^  that  this  de-ocut  and  learned  writer 
undertook  the  foIhz:;ing  -work, 

Afy4  T  the  father  of  lights,  fmile  u^ontbe  plsuf 
and  bcKtvoIeni  airzs  and  labors  of  bis  ferzc 


Jf/,r*- 1  The  Editor. 


ERRATA. 

T>Ag«  Inline  24.b€f3rc  m^'f/  add  99.  p.4*  I.2«.  f'n^'rve/sjrJe^ff.VL 
4  3. '.29  afrer  ap*mT.aj  to,p  47  L^.f.f^j.ehMs.^ii2J.2^ju^^» 
Jisni  O- 1 2S.L 2  2  r.JM/ar*  p.  1 5 1  Vz-j^Jbi^zTf. 


i 


The   CONTENT  S. 


TNTRODUCTION,   containing  explanations  of  terms 

"°-     and  general  poiitions'.  ■  p.   i. 

Chap.  I.  Wherein  is  confidered  what  reafon  teaches  con- 
cerning tliis  affair. 

Sect.  I.  Some  things  obferved  in  general,  which  reafon 
dilates.  p.   II. 

Sect.  II.  Some    fuitncr    obfervationr?    concerning    thofe 

things  which  reafon  leads  us   to  fuppofe  itod  aimed  at 

^'"^*^  in  the  creation  of  the  world  — —  P*    J9' 

Sect.  III.  Wherein  it  is  confidered  ^^Jty,  on  the  fuppofiii- 
on  of  God's  making  the  forementioned  things  his  lafl 
end,  he  raanifefis  a  fupreme  and  uUimaie  regard  to  him- 
felf  in  all  his  works.  p.  24. 

Sect  iV.  Some  objecftions  confidered  which  may  be  made 
againO:  the  reafonablenefs  of  what  has  been  faid  oi  God's 
making  himfelf  his  laH:  end.  p.  32. 

Chap,  ll.  Wheiein    it  is  enquired  what  is  to  be  /carncJ 
^      '   holy  fcriptures,  concerning  God's  laft  end  in  the 
^^i'>  ot  the  world, 
1.     'i  he    feriptuTes     repr^*"rri    God    as    triaking 

/  himje!/  his  own  laft  end  in  the  creation  of  the 
world-  p.  50. 

Shct.  II.  Wherein  feme  pofitions  are  advanced  concern- 
ing a  juft  method  ipt  arguing  in  this  afi'air,  from  wl\at  we 
find  in  holy  fcriptures.  p.    51. 

Sect.  lll.Particular  texts  of  fcripture, which  (hew  ihatGod's 
glory  is-an  ultimate  end  of  the  creation.  p.  57. 

Sect.  IV.  Places  or  fcripture  that  lead  us  to  fuppofe  ihat 
God  created  the  world  for  his  Nawe,  to  tnake  hisperfeS^i- 
ons  kncivn^  and  that  he  made  it_/cr  bis  praije,  p.   75. 

Sect.  V.  F^!r<ces  of  fcrjprurc  frcm  whence  it  may  be  argu- 
ed, that  nn^ivuniciitkn  cfgcod  to  the  aeature^  was  one  thing 
which  God  had  in  view  as-aa  ultimate  end  cf  the  creati- 
on of  the  world.  p.  86. 

S£ci:» 


"^^ 


Tfie      ;     U     IN     1'     fc,     N     T     S. 


Sect    VI.  Wherein  is  confidered  what  is  meant  by  the glo- 

j^,ry  of  God,  and   the  name  of  God  in  fcripture,  when  fpoken 

of  as  God's  end  in  his  works.  p.  ^j. 

Sf-CT.  VII.  Shewing  that  the  uhimate  end  in  the  creation 

of   the   world,    is    but    one,    and    what    that  one 

END   IS.  p.    ic6. 


C  O  N  T  E  N  T  S  of  the  II.  DifTej  tation. 


t-.-^ 


Chap.  L  CHewing    wherein    the  effence  of  true  vir 

*^     confifts.  f  }^^- 

Chap.  II.  Shewing  how  that  love  whereiti  true  virtue 
confifts,  refpeds  the  divine  Being  and  created  Be- 
ings. .    P-.  1/5-^ 

Chap.  III.  .Concerning  the  fecandary  ^ud  inferior  kind  Oi 
beauty.  ,  P-  ^34- 

Chap.  IV.  0(/elf-love  and  its  variOiUS  influence,  to  caufc^ 
love  to  others,  or  the  contrary.  \  P*  745.* 

Chap.  V.  O^  natural confcience,  znd  thf,^^  moral fenfe,    J!  i^S* 

Chap.  VI.  Of  particular  inftinds  of  n:V  V.^  vvhich  in  fome 
refpe<5ts  refembjc  virtue.  p.  r68. 

Chap.  VII.  The  reafon  why  thofe  things  which  have  been 
mentioned,  which  have  not  the  ej/ence  of  virtue  have  yet  by 
many  been  mijiaken  for  true  virtue.  p.   175. 

Chap.  VIII.  In  what  refpecSls  virtue  or  moral  ^ood  is  ^u^«d- 

ed  'wkfeniimeni,  and  how  far  it  is  founded  in  the  reajon  anV^^ 

nature  of  things.  p.   184'^,^, 

md 

ch 


ab- 


U' 


Sf. 


X 


Concerning  the  End  for  which 
GOD  created  the  World. 


Jsj  &§A^  ^3!*&^>Sa& 


INTRODUCTION 

Containing  Explanations  of  Terms^   and 
general  Pofttton$<, 


jsf^i^\ 


rn  tt 


f^V 


®5^!^i®!©^  avoid  all  confufion  in  our  inquiries  ani 
^^^^^^^  reafonings,  concerning  the  end  for  which 
^^T  "^^  God  created  the  world,  a  diftintflion  fhoirid 
"^V-^^<^'  be  obferved  between  the  chief  end  for  whicii 
W-'&'^W^^  an  agent  or  efficient  exerts  any  acSl-^nd  per- 
©^i©©^  forms  any  work,  and  the  ultimate  trJ. 
Thefe  two  phrafes  are  not  always  precifely  of  the  fame  fig- 
nification  :  And  tho'  the  chief  end  be  always  an  ultimate  end, 
yet  every  ultimate  end  is  not  always  a  chief  end. 

A  chief  end  is  oppofite  to  an  inferior  end  :  An  ultimate 
end,  is  oppofite  to  a  fubordinate  end.  A  fubordinate  end  ir. 
fomething  that  an  agent  feeks  and  aims  at  in  what  he  does  ; 
but  yet  don^t  fee<c  it,  or  regard  it  at  all  upon  it's  own  ac- 
count, but  wholly  ©n  the  account  of  a  further  end,  or  in 
order  to  fome  other  thing,  v/hich  it  is  confidered  as  a 
means  of.     Thus  when  a  man  that  goes  a  journey  to  ob- 


Mia 


*-i><j^ 
-     ^ 


tain  a  medicine  to  cure  him  of  fome  difeafe,  and  reflore  his 
health, — the  obtaining  that  medicine  is  his  fubordinate  end  ; 
becaufe  'tis  ret  an  end  that  he  feeks  for  itfelf,  or  values  at 
all  upon  its  own  account  ;  but  wholly  as  a  means  of  a  fur- 
ther end,  viz.  his  health  :  Separate  the  medicine  from  that 
further  end,  and  it  is  efteemed  good  for  nothing  5  nor  is  it 
at  all  defired. 

An  ultimate  end  is  that  which  the  agent  fecks  in  what  he 
does,  for  it's  own  fake  :  That  he  has  refpeft  to,  as  what  he 
loves,  values  and  takes  pleafure  in  on  it's  own  account,  and 
not  merely  as  a  means  of  a  further  end  :  As  when  a  man 
loves  the  tafte  of  fome  particular  fort  of  fruit,  and  is  at  pains 
and  coft  to  obtain  it,  for  the  fake  of  the  pleafure  of  that 
tafte,  which  he  values  upon  it's  own  account,  as  he  loves 
his  own  pleafure  ;  and  not  merely  for  the  fake  of  any  other 
good,  which  he  fuppofes  his  enjoying  that  pleafure  will  be 
the  means  of. 

Some  ends  are  fubordinate  ends,  not  only  as  they  are  fub- 
ordlnated  to  an  ultimate  end  ;  but  alfo  to  another  end  that  is 
itfelf  but  a  fubordinate  end  :  Yea,  there  may  be  a  fucceffion 
or  chain  of  many  fubordinate  ends,  one  dependent  on  ano- 
ther,— one  fought  for  another  :  The  firft  for  the  next  ;  and 
that  for  the  fake  of  the  liext  to  that, — and  fo  on  in  a  long 
feries  before  you  come  to  any  thing,  that  the  agent  aims  at 
and  feeks  for  it's  own  fake  :■ — As  when  a  man  fells  a  gar- 
ment to  get  money — to  buy  tools —  to  till  his  land — to  ob- 
tain a  crop — to  fupply  him  with  food — to  gratify  the  appetite. 
And  he  feeks  to  gratify  his  appetite,  on  it's  own  account, 
as  what  is  grateful'in  itfelf.  Here  the  end  of  his  felling  his 
garm.ent,  is  to  get  money  ;  but  getting  money  is  only  a  fub- 
ordinate end  :  Tis  not  only  fubordinate  to  the  laft  end,  his 
gratifying  his  appetite  ;  but  to  a  nearer  end,  viz.  his  buying 
hufbandry  tools  :  And  his  obtaining  thefe,  is  only  a  fubor- 
dinate end,  being  only  for  the  fake  of  tilling  land  :  And  the 
tillage  of  land,  is  an  end  not  fought  on  it's  own  account,  but 
for  the  fake  of  the  crop  to  be  produced  :  And  the  crop  pro- 
duced, is  not  an  ultimate  end,  or  an  end  fought  for  itfelf,  but 
only  for  the  fake  of  making  bread  :  And  the  having  bread, 
is  not  fought  oh  it's  own  account^  but  for  the  fake  of  gratis 
fying  the  appetite. 

Heri 


in  the  Creation  of  the  World.  3 

Here  the  gratifying  the  appetite,  is  called  the  ultimate 
end  ;  becaufe  'tis  the  laft  in  the  chain,  where  a  man's  ainn 
and  purfuit  ftops  and  refts,  obtaining  in  that,  the  thing  finally 
aimed  at.  So  whenever  a  man  comes  to  that  in  which  his 
defire  terminates  and  rcfts,  it  being  fomething  valued  on  it's 
own  account,  then  he  comes  to  an  ultimate  end,  let  the  chain 
be  longer  or  fhorter  ;  yea,  if  there  be  but  one  link  or  one 
flep  that  he  takes  before  he  comes  to  this  end.  As  when 
a  man  that  loves  honey  puts  it  into  his  mouth,  for  the  fake 
of  the  pleafure  of  the  tafte,  without  aiming  at  any  thing  fur- 
ther. So  that  an  end.  which  an  agent  has  in  view,  may  be 
both  his  immediate  ^(id  his  ultimate  end  ;  his  next  and  his 
laft  end.  That  end  which  is  fought  for  the  fake  of  itfelf, 
and  not  for  the  fake  of  a  further  end,  is  an  ultimate  end  ;  it 
is  ultimate  or  laft,  as  it  has  no  other  beyond  it,  for  whofe 
fake  it  is,  it  being  for  the  fake  of  itfelf:  So  that  here,  the 
aim  of  the  agent  ftops  and  refts  (without  going  farther)  be- 
ing come  to  the  good  which  he  efteems  a  recompence  of  it*s 
purfuit  for  it's  own  value. 

Here  it  is  to  be  noted,  that  a  thing  fought,  may  have  the 
nature  of  an  ultimate,  and  alfo  of  a  fubordinate  end  ,  as  it 
may  be  fought  partly  on  it's  own  account,  and  partly  for  the 
fake  of  a  further  end.  Thus  a  man  in  what  he  does,  may 
feek  the  love  and  refpe^t  of  a  particular  perfon,  partly  on  it's 
own  account,  becaufe  'tis  in  itfelf  agreable  to  men  to  be  the 
objecls  of  other's  efteem  and  love  :  ^nd  partly,  becaufe  he 
hopes,  through  the  friendftiip  of  that  perfon  to  have  his  affift- 
ance  in  other  affairs  j  and  fo  to  be  put  under  advantage  for 
the  obtaining  further  ends. 

A  chief  end  or  higheft  end,  which  is  oppofite  not  properly 
to  a  fubordinate  end,  but  to  an  inferior  end,  is  fomething 
diverfe  from  an  ultimate  end.  The  chief  end  is  an  end  that 
is  moft  valued  ;  and  therefore  moft  fought  after  by  the  agent 
in  what  he  does.  'Tis  evident,  that  to  be  an  end  more  va- 
lued than  another  end,  is  not  exactly  the  fame  thing  as  to 
be  an  end  valued  u]timately,or  for  it's  own  fake.  This  will 
appear,  if  it  be  confidered. 

I.  That  two  different  ends  may  be  both  ultimate  ends,- 
and  yet  not  be  chief  ends.     They  may  be  both  valued  for 

B  2  their 


4  GOD's  lajl  End 

their  own  fake,  and  both  fought  in  the  fame  work  or  a£ls, 
and  yet  one  valued  more  hfghly  and  fought  more  than  ano- 
ther :  Thus  a  man  may  go  a  journey  to  obtain  two  different 
benefits  or  enjoyments,  both  which  may  be  agreabie  to  him 
in  themfelves  confidered.  and  fo  both  may  be  what  he  values 
on  their  own  account  and  feeks  for  their  own  fake  ;  And  )et 
one  may  be  much  more  agreabie  than  the  other :  And  fo  be 
what  he  fets  his  heart  chiefly  upon,  and  feeks  moft  after  in 
his  going  a  journey.  Thus  a  man  may  go  a  journey  partly  to 
obtain  the  pofleflion  and  enjoyment  of  a  biide  that  is  very 
dear  to  him,  and  partly  to  gratify  his  curiofity  in  looking  in 
a  telefcope,  or  fome  new-invented  and  extraordinary  optic 
glafs  :  Both  may  be  ends  he  feeks  in  hi5;^ourney,  and  the  one  ,  *  * 
not  properly  fubordinate  or  in  order  to  another.  One  may 
not  depend  on  another  ;  and  therefore  both  may  be  ultimate 
ends  :  But  yet  the  obtaining  his  beloved  bride  may  be  his 
chief  end,  and  the  benefit  of  the  optic  glafs,  his  inferior 
end.  The  former  may  be  what  he  fets  his  heart  vaftly  moft 
upon  3  and  fo  be  properly  the  chief  end  of  his  journey. 

2.  An  ultimate  end  is  not  always  the  chief  end,  becaufe 
fome  fubordinate  ends  may  be  more  valued  and  fought  after 
than  fome  ultimate  ends.  Thus  for  inftance,  a  man  may 
aim  at  thefe  two  things  in  his  going  a  journey  j  one  may  be  to 
vifit  his  friends,  and  another  to  receive  a  great  eftate,  or  a 
large  fum  of  money  that  lies  ready  for  him,  at  the  place  to 
which  he  is  going.  The  latter,  viz.  his  receiving  the  fum 
of  money  may  be  but  a  fubordinate  end  :  He  may  not  value 
the  filver  and  gold  on  their  own  account,  but  only  for  the 
pleafure,  gratifications  and  honor  ;  that  is  the  ultimate  end, 
and  not  the  money  which  is  valued  only  as  a  means  of  the 
other.  But  yet  the  obtaining  the  money,  may  be  what  is 
inore  valued,  and  fo  an  higher  end  of  his  journey,  than  the 
pleafure  of  feeing  his  friends  ;  tho'  the  latter  is  what  is  valued 
on  its  own  account,  and  fo  is  an  ultimate  end, 

But  here  feveral  things  may  be  noted  : 

First,  That  when  it  is  faid,  that  fome  fubordinate  ends 
iTiay  be  more  valued  than  fome  ultimateends,  'tis  not  fuppofed 
that  ever  a  fubordinate  end  is  more  valued  than  that  ultimate 
^pA  or  ends  to  which  it  is  fubordinate  ,  becaufe  a  fubordinate 

end 


in  the  Creation  of  the  World,  5 

end  has  no  value,  but  what  it  derives  from  its  ultimate  end  : 
For  that  reafon  it  is  called  a  fubordinate  end,  becaufe  it  is  va- 
lued and  fought,  not  for  it's  own  fake,  or  it*s  own  value,  but 
only  in  fub®rdination  to  a  further  end,  or  for  the  fake  of  the 
ultimate  end,  that  it  is  in  order  to.  But  yet  a  fubordinate  en4 
maybe  valued  more  than  fome  other  ultimate  end  that  it  is  not 
fubordinate  to,  but  is  independent  of  it,  and  don't  belong  to 
that  feries,  or  chain  of  ends.  Thus  for  inflance  :  If  a  man 
goes  a  journey  to  receive  a  fum  of  mGney,not  at  all  as  an  ulti- 
mate end,  or  becaufe  he  has  any  value  for  the  filver  and  gold 
for  their  own  fake,  but  only  for  the  value  of  the  pleafure  and 
honor  that  the  money  may  be  a  means  of.  In  this  cafe  it  is 
impoflible  that  the  fubordinate  end,  viz.  his  having  the  money 
fhould  be  more  valued  by  him  than  the  pleafure  and  honor, 
for  which  he  values  it.  It  would  be  abfurd  to  fuppofe  that  he 
Values  the  means  more  than  the  end,  when  he  has  no  value 
for  the  means  but  for  the  fake  of  the  end,  of  which  it  is  the 
means  :  But  yet  he  may  value  the  money,  tho'  but  a  fubor- 
dinate end,  more  than  fome  other  ultimate  end,  to  which  it 
is  not  fubordinate,  and  with  which  it  has  no  connedlion. 
For  inftaDce,more  than  the  comfort  of  a  friendly  vifit  3  which 
Was  one  end  of  his  journey. 

Secondly,  Not  only  is  a  fubordinate  end  never  fuperior 
to  that  ultimate  end5to  which  it  is  fubordinate  ;  but  the  ulti- 
mate end  is  always  (not  only  equal  but)  fuperior  to  it's 
fubordinate  end,  and  more  valued  by  the  agent  ;  unlefs  it 
be  when  the  ultimate  end  entirely  depends  on  the  fubordi- 
nate :  So  that  he  has  no  other  means  by  which  to  obtain 
his  laft  end,*  and  alfo  is  looked  upon  as  certainly  connected 
with  it," — then  the  fubordinate  end  may  be  as  much  valued 
as  the  lafl  end  ;  becaufe  the  laft  end,  in  fuch  a  cafe,  does 
altogether  depend  upon,  and  is  wholly  and  certainly  convey- 
ed by  it.  As  for  inftance,  if  a  pregnant  woman  has  a  pecu- 
liar appetite  to  a  certain  rare  fruit  that  is  to  be  found  only  in 
the  garden  of  a  particular  friend  of  her's,  at  a  diftance  ;  and 
fhe  goes  a  journey  to  go  to  her  friend's  houfe  or  garden, 
to  obtain  that  fruit — the  ultimate  end  of  her  journey,  is  to 
gratify  that  ftrong  appetite  :  The  obtaining  that  fruit,  is  the 
fubordinate  end  of  it.  If  fhe  looks  upon  it,  that  i\i.t  appetite 
can  be  gratified  by  no  other  means  than  the  obtaining  that 
fruit  5  and  that  it  will  certainly  be  gratified  if  Ihe  obtains  it, 

then 


6  GOD's  lajl  End 

then  fhe  will  value  the  fruit  as  much  as  ftie  values  the  grati- 
fication of  her  appetite.  But  otherwife,  it  will  not  be  (o  : 
If  (he  be  doubtful  whether  that  fruit  will  fatisfy  her  craving, 
then  Ihe  will  not  value  it  equally  with  the  gratification  of 
her  appetite  itfelf  ;  or  if  there  be  fome  other  fruit  that  fhe 
knows  of,  that  will  gratify  her  defire,  at  leaft  jn  part ;  v/hich 
fhe  can  obtain  without  fuch  inconvenience  or  trouble  as 
fhall  countervail  the  gratification  ;  which  is  in  efFedl,  fruftra- 
ting  her  of  her  laft  end,  becaufe  her  laft  end  is  the  pleafure 
of  gratifying  her  appetite,  without  any  trouble  that  fhall 
countervail,  and  in  effect  deftroy  it.  Or  if  it  be  fo,  that 
her  appetite  cannot  be  gratified  without  this  fruit,  nor  yet 
with  it  alone,  without  fomething  elfe  to  be  compounded 
with  it, — then  her  value  for  her  laft  end  will  be  divided  be- 
tween thefe  feveral  ingredients  as  fo  many  fubordinate,  and 
no  one  alone  will  be  equally  valued  with  the  laft  end. 

Hence  it  rarely  happens  among  mankind,  that  a  fubordi- 
nate end  is  equally  valued  with  it's  laft  end  ;  becaufe  the 
cbtaining  of  a  laft  end  rarely  depends  on  one  fingle,  uncom- 
pounded  means,  and  is  infallibly  connedled  with  that  means  : 
Therefore,  mens  laft  ends  are  commonly  their  higheft  ends. 

Thirdly,  If  any  being  has  but  one  ultimate  end,  in  all 
that  he  does, and  there  be  a  great  variety  of  operations,  his  laft 
end  may  juftly  be  looked  upon  as  his  fupreme  end  :  For  in 
fuch  a  cafe,  every  other  end  but  that  one,  is  an  end  to  that 
€nd  ;  and  therefore  no  other  end  can  be  fuperior  to  it. 
Becaufe,  as  was  obferved  before,  a  fubordinate  end  is  never 
more  valued,  than  the  end  to  which  it  is  fubordinate. 

Moreover,  the  fubordinate  effefts,  events  or  things 
brought  to  pafs,  v/hich  all  are  means  of  this  end,  all  uniting 
to  contribute  their  fhare  towards  the  obtaining  the  one  laft 
^nd,  are  very  various  ;  and  therefore,  by  what  has  been  now 
obferved,  the  ultimate  end  of  all  muft  be  valued,  more  thaa 
any  one  of  the  particular  means.  This  feems  to  be  the  cafe 
with  the  works  of  God,as  may  more  fully  appear  in  the  fequel. 

From  what  has  been  faid,  to  explain  what  Is  intended  by 
an  ultimate  end,  the  following  things  may  be  obferved  con- 
cerning ultimate  ends  in  the  fexifs  explained. 

FoURTHLVj 


in  the  Creation  of  the  Worlds  7 

Fourthly,  Whatfoever  any  agent  has  in  view  in  any 
thing  he  docs,  which  he  loves,  or  which  is  an  immediate 
gratification  of  any  appetite  or  inclination  of  nature  ;  and  is 
agreable  to  him  in  itfelf,  and  not  meerly  for  the  fake  of  fome- 
thing  elfe,  is  regarded  by  that  agent  as  hi^  laft  end.  The 
fame  may  be  faid,  of  avoiding  of  that  which  is  in  itfelf  pain- 
ful or  difagreable  ;  For  the  avoiding  of  what  is  difagreable 
is  agreable.  This  will  be  evident  to  any  bearing  in  mind 
the  meaning  of  the  terms.  By  laft  end  being  meant,  that 
which  is  regarded  and  fcught  by  an  agent,  as  agreable  or  de- 
fireable  for  it's  own  fake  ;  a  fubordinate  that  which  is  fought 
only  for  the  fake  of  fomething  elfe. 

Fifthly,  From  hence  it  will  follow,  that,  if  an  agent 
in  his  works  has  in  view  more  things  than  one  that  will  be 
brought  to  pafs  by  what  he  does,  that  are  agreable  to  him, 
confider'd  in  themfelves,  or  what  he  loves  and  delights  in  on 
their  own  account, — then  he  muft  have  more  things  than 
one  that  he  regards  as  his  laft  ends  in  what  he  does.  But  if 
there  be  but  one  thing  that  an  agent  feeks,  as  the  confe- 
quence  of  what  he  does  that  is  agreable  to  him,  on  it's  own 
account,  then  there  can  be  but  one  laft  end  which  he  has  in 
all  his  adiions  and  operations. 

But  only  here  a  diftin6^1on  muft  be  obferved  of  things 
which  may  be  faid  to  be  agreable  to  an  agent,  in  themfelves 
confider'd  in  two  fenfes.  ( i.)  What  is  in  itfelf  grateful  to 
an  agentf  and  valued  and  loved  on  its  own  account, y7w/»/v 
and  abfolutely  confidered,  and  is  fo  univerfally  and  originally, 
antecedent  to,  and  independent  of  all  conditions,  or  any  fup- 
pofition.of  particular  cafes  and  circumftances.  And  (2.) 
What  may  be  faid  to  be  in  itfelf  agreable  to  an  agent, 
hypothetic  ally  ?nd  confequentially  :  Or,  on  fuppofition  or  con- 
dition of  fuch  and  fuch  circumftances  or  on  the  happening 
of  fuch  a  particular  cafe.  Thus,  for  inftance  :  A  man  may 
originally  love  fociety.  An  inclination  to  fociety  may  be 
implanted  in  his  very  nature  :  And  fociety  may  be  agreable 
to  him  antecedent  to  all  prefuppofed  cafes  and  circumftances  : 
And  this  may  caufe  him  to  feek  a  family.  And  the  comfort 
of  fociety  may  be  originally  his  laft  end,  in  feeking  a  family. 
But  after  he  has  a  family,  peace,  good  order  and  mutual 
juftice  and  fricndfhip  in  his  family,  may  be  agreable  to  him, 

and 


8  god's  lajl  End 

and  what  he  delights  in  for  their  own  fake  :  and  therefore 
thefe  things  may-  be  his  laft  end  in  many  things  he  does  in 
the  government  and  regulation  of  his  family.  But  they 
were  not  his  original  end  with  refpeiSt  to  his  family.  The 
juftice  and  pesfce  of  a  family  was  not  properly  his  laft  end 
before  he  had  a  family,  that  induced  him  to  feck  a  family, 
but  confequentiaily.  And  the  cafe  being  put  of  his  having  a 
family,  then  thefe  things  wherein  the  good  order  and  beauty 
of  a  family  confift,  become  his  laft  end  in  many  things  he 
does  in  fuch  circumftances.  In  like  manner  we  muft  fuppofe 
that  God  before  he  created  the  world,  had  feme  good  in 
view,  as  a  confequence  of  the  world's  exiftence  that  was  ori- 
ginally agreable  to  him  in  itfelf  confidered,  that  inclined 
him  to  create  the  world,  or  bring  the  univerfe,  with  various 
intelligent  creatures  into  exiftence  in  fuch  a  manner  as  he 
created  it.  But  after  the  world  was  created,  and  fuch  and 
fuch  intelligent  creatures  actually  had  exiftence,  in  fuch  and 
luch  circumftances,  then  a  wife,  juft  regulation  of  them  was 
agreable  to  God,  in  itfelf  confidered.  And  God's 'love  of 
juftice,  and  hatred  of  injuftice,  would  be  fufficient  in  fuch  a 
cafe  to  induce  God  to  deal  juftly  with  his  creatures,  and  to 
prevent  all  injuftice  in  him  towards  them.  But  yet  there  is 
no  neceflity  of  fuppofmg,  that  God's  love  of  doing  juftly  to 
intelligent  beings,  and  hatred  of  the  contrary,  was  what  ori- 
ginally inducedGod  to  create  the  world,  ?ind  make  intelligent 
beings  ;  and  fo  to  order  the  occafion  of  doing  either  juftly  or 
unjuftly.  The  juftice  of  God's  nature  makes  a  juft  regula- 
tion agreable,  and  the  contrary  difagreable,  as  there  is  oc- 
cafion, the  fubje(5t  being  fuppofed,  and  the  occafion  given  : 
But  we  muft  fuppofe  fomeihing  elfe  that  ftiould  incline  him 
to  create  the  fubjedls  or  order  the  occafion.   - 

So  that  perfection  of  God  which  we  call  his  faithfulnefs, 
or  his  inclination  to  fulfil  his  promifcs  to  his  creatures,  could 
not  properly  be  what  moved  him  to  create  the  world  j  nor 
could  fuch  a  fulfilment  of  his  promifes  to  his  creatures,  be 
his  laft  end,  in  giving  the  creatures  being.  But  yet  after  the 
world  is  created,  after  intelligent  creatures  are  made,  and 
God  has  bound  himfeif  by  promife  to  them,  then  that  difpo- 
fition  which  is  called  his  faithfulnefs  may  move  him  in  his 
providential  difpofals  towards  them  :  And  this  may  be  the 
e^d  of  many  oi  God's  works  ©f  providence,  even  the  exercife 

.     of 


/;;  the.  Creation  of  the  World.  ^ 

of  his  faith^ulnefs  in  fulfilling  his  promifes.  And  may  be  in 
the  lower  (tn^Q  his  laft  end.  Becaufe  faithfulnefs  and  truth, 
inuft  be  fuppofed  to  be  what  j.s  in  itfeif  amiable  to  God,  and 
what  he  delights  in  for  its  own  -Take.  Thus  God  may  have 
ends  of  particular  works  of  providence, /which  are  ultimate 
ends  in  a  lower  fenfe,  whicti  were  not  ultimate  ends  of  the 
creation. 

So  that  here  we  have  two  forts  of  ultimate  ends ;  one  of 
which  may  be  called  an  original,  and  independent  ultimate 
end  ;  the  other  confequential  and  dependent.  For  'tis  evi- 
dent, the  latter  fort  are  truly  of  the  nature  of  ultimate  ends  : 
Becaufe,  tho'  their  being  agreable  to  the  agent,  or  the  agent's 
defire  of  them,  be  confequential  on  the  exiftence,  or  fuppofi- 
tion  of  proper  fubje6fs  and  occafion  ;  yet  the  fubjedt  and  oc- 
cafion  being  fuppofed,  they  are  agreable  and  amiable  in  them- 
felves.  We  may  fuppofe  that  to  a  righteous  Being,  the 
doing  juftice  between  two  parties,  with  whom  he  is  con- 
cerned, is  agreable  in  itfelf,  and  is  loved  for  it's  own  fake,  and 
not  merely  for  the  fake  of  fome  other  end  :  And  yet  we  may 
fuppofe,  that  a  defire  of  doing  juftice  between  two  parties, 
may  be  confequential  on  the  being  of  thofe  parties,  and  the 
occafion  given. 

Therefore  I  make  a  diftin6lion  between  an  end  that  in 
this  manner  is  confequential^  and  2i  fubordinate  end. 

It  may  be  obferved,  that  when  I  fpeak  of  God's  ultimate 
end  in  the  creation  of  the  world,  in  the  following  difcourfe, 
1  commonly  mean  in  that  higheft  fenfe,  viz.  the  original 
ultimate  end. 

Sixthly,  It  may  be  further  obferved,  that  the  original 
ultimate  end  or  ends  of  the  creation  of  the  world  is  a:one^ 
that  which  induces  God  to  give  the  occafion  for  confequential 
ends,  by  the  firft  creation  of  the  world,  and  the  original  difr 
pofal  of  it.  And  the  more  original  the  end  is,  the  more  cx- 
tenfive  and  univerfal  it  is.  I'hat  which  God  Iftid  primarily 
in  view  in  creating,  and  the  original  ordination  of  the  world., 
muft  be  conftantly  kept  in  view,  and  have  a  governing  in- 
fluence in  all  God's  works,  or  with  refpe^l  to  every  thing 
th^t  he  docs  towards  his  creatures. 

C  Anp 


IP  GOD's  Iq/i  End 

And  therefore, 

Seventhly,  If  we  ufe  the  phrafe  ultimate  end  in  this 
higheft  fenfe,  then  the  fame  that  is  God's  ultimate  end  in 
creating  the  world,  if  we  fuppofe  but  one  fuch  end,  muft  be 
what  he  makes  his  ultimate  aim  in  all  his  works,  in  every 
ihjDg  he  does  either  in  creation  or  providence.  But  we  muft 
iuppofe  that  in  the  ufe,  which  God  puts  the  creatures  to  that 
he  hath  made,  he  muft  evermore  have  a  regard  to  the  end, 
for  which  he  has  made  them.  But  if  we  take  ultimate  end  in 
the  other  lower  fenfe,  God  may  fometimes  have  regard  to 
thofe  things  as  ultimate  ends,  in  particular  works  of  provi- 
dence, which  could  not  in  any  proper  fenfe  be  his  laft  end  in 
creating  the  world. 

Eighthly,  On  the  other  hand,  whatever  appears  to  be 
God's  ultimate  end  in  any  fenfe,  of  his  works  of  providence 
in  general,  that  muft  be  the  ultimate  end  of  the  work  of 
creation  itfelf.  For  tho'  it  be  fo  that  God  may  adt  for  an 
end,  that  is  an  ultimate  end  in  a  lower  fenfe,  in  fome  of  his 
works  of  providence,which  is  not  the  ultimate  end  of  the  cre- 
ation of  the  world  :  Yet  this  doth  not  take  place  with  regard 
to  the  works  of  providence  in  general.  But  we  may  juftly 
look  upon  whatsoever  has  the  nature  of  an  ultimate  end  of 
God's  works  of  providence  in  general,  that  the  fame  is  alfo 
an  ultimate  end  of  the  creation  of  the  world  ;  for  God's 
works  of  providence  in  general,  are  the  fame  with  the  gene- 
ral ufe  that  he  puts  the  world  to  that  he  has  made.  And 
we  may  well  argue  from  what  we  fee  of  the  general  ufe 
which  God  makes  of  the  world,  to  the  general  end  for  which 
he  defigned  the  world.  Tho'  there  ma)  be  fome  things  that 
are  ends  of  particular  works  of  providence,  that  were  not  the 
laft  end  of  the  creation,  which  are  in  themfelves  grateful  to 
God  in  fuch  particular  emergent  circumftances  5  and  fo  are 
laft  ends  in  an  inferior  fenfe  :  Yet  this  is  only  in  certain  cafes, 
or  particular  occafions.  But  iftheyaie  laft  ends  of  God's 
proceedings  in  the  ufe  of  the  world  in  general,  this  ftiews 
that  his  making  them  laft  ends  don't  depend  on  particular 
cafes  and  circumftances,  but  the  nature  of  things  in  general, 
and  his  general  defiga  in  the  being  and  coriftitution  of  the 
■univerf?, 

Nll^ETHLY, 


Chap.  L       ^^  ^^^  Creation  of  the  World.        1 1 

NiNETHLY,  If  there  be  but  one  thing  that  is  originally^ 
and  independent  on  any  future,  fuppofed  cafes,  agreable  to 
God,  to  be  obtained  by  the  creation  of  the  world,  then  there 
can  be  but  one  laft  end  of  God's  work,  in  this  higheft  fenfe  . 
But  if  there  are  various  things,  properly  diverfe  one  from  a- 
nother,  that  are,  abfolutely  and  independently  on  the  fuppo- 
fition  of  any  future  given  cafes,  agreable  to  the  divine  being, 
which  are  actually  obtained  by  the  creation  of  the  world, 
then  there  were  feveral  ultimate  ends  of  the  creation,  in  that 
higheft  fenfe. 


CHAPTER     I. 

Wherein  is  confidcred,  whar  Reafon  teaches 
concerning  this  Affair, 

SECTION     I. 

Some   Things   obferved   in   general,   which    Reafon. 

di£laies. 


HAving  obferved  thefe  things,  which  are  proper  to  be 
taken  notice  of,  to  prevent  confufion  in  difcourfes  on 
this  fubjed:,  I  now  proceed  to  confider  what  may^  and 
what  may  not  be  fuppos'd  to  be  God^s  ultimate  end  in  the 
creation  of  the  world. 

And  in  th$  firft  place,  I  would  obferve  fome  things  which 
reafon  feems  to  dictate  in  this  matter.  Indeed  this  affair, 
feems  properly  to  be  an  affair  of  divine  revelation.  In  order 
to  be  determined  what  was  aimed  at,  or  defign'd  in  the  cre- 
ating of  the  aftonifhing  fabric  of  the  univerfe  which  we  be- 
hold, it  becomes  us  to  attend  to  and  rely  on  what  he  has 
told  us,  who  was  the  architetSt  that  built  it.  He  heft  knows 
his  own  heart,  and  what  his  own  ends  and  defigns  were  in 
the  wonderful  works  which  he  has  wrought.  Nor  is  it  to 
be  fuppofed  that  mankind,  who,  while  deftitute  of  revelation, 
by  the  utmoft  improvements  of  their  own  reafon,  and  ad- 
vances in  fcience  and  philofophy,  could  come  to  no  clear  and 
eftablifhed  determination  who  the  author  of  the  world  was, 

C  2  would 


Jl 


12  GOUs  laft  End  SecT'   L 

would  ever  have  obtain'd  any  tolerable  fettled  judgment  of 
the  end  which  the  author  of  it  propofed  to  himfelf  in  ^o  vaft> 
complicated  and  v/onderful  a  work  of  his  hands.  And  tho' 
it  be  true,  that  the  revelation  which  God  has  given  to  men, 
which  has  been  in  tlie  world  as  a  light  {hiniiig  in  a  dark 
place,  has  been  the  occafion  of  great  improvement  of  their 
faculties,  has  taught  men  how  to  ufe  their  reafon  ;  (in  which 
regard,  notwithftanding  the  noblenefs  and  excellency  of  the 
faculties  which  God  had  given  them,  they  feem'd  to  be  in 
thcmfelves  almoft  helplcfs.)  And  tho*  mankind  now,  thro* 
the  long  continual  afliRance  they  have  liad  by  this  divine 
jight,  have  come  to  attainments  in  the  habitual  exerciie  of 
reafon,  v»^hich  are  far  beyond  v/hatorherwife  they  would  have 
arrived  to  ;  yet  I  confefs  it  wou'd  be  reiying  too  much  on 
reafon,  to  determine  the  affair  of  God's  lait  end  in  the  crea- 
tion of  the  world,  only  by  our  own  reafon,  or  without  being 
herein  principally  guided  by  divine  revelation,  fmce  God  has 
given  a  revelation  containing  mftru£l:ions  concerning  this 
ftiatter.  Neverthelefs,  as  in  the  difputes  and  wranglings 
which  have  been  about  this  matter,  thofe  objections,  which 
have  chiefly  been  made  ufe  of  againft  v/hat  i  think  the  fcrip- 
tureg  have  truly /evealed, have  been  from  the  pretended  dictates 
of  reafon, — I  would  in  the  fir Ji  place  foberly  conjtder  in  a  few 
things^  what  fie ms  rational  to  be  fiuppos'd  concerning  this  affair  ^—^ 
and  then  proceed  to  conftder  uJhat  light  divine  revelation  gives 
tis  in.  it. 

As  to  the  firfl  of  thefe,  viz.  what  feems  in  itfelf  ration**! 
to  be  fuppofed  concerning  this  m.atter,  I  think  the  follov/ing 
things  appear  to  be  the  dictates  of  reafon  : 

I.  That  no  notion  of  God's  lafl  end  in  the  creation  of 
the  world  is  agreable  to  reafon,  which  would  truly  imply  or 
infer  any  indigence,  infuiticiency  and  mutability  in  Qod  ;  or 
any  dependence  of  the  Creator  on  the  creature,  for  any  part 
of  his  penedion  or  happinefs.  Becaufe  it  is  evident,  by  both 
fcripture  and  reafcnj  that  God  is  infnitely,  eternally,  un-' 
changeably,  and  independently  glorious  and  happy  ;  that  he 
Hands  in  no  need  of,  cannot  be  profited  by,  oi  receive  any 
thing  from  the  creature  ■;  or  be  truly  hurt,  or  be  the  fubjecl 
of  any  fufferings  or  inpair  of  his  glory  and  felicity  from  any 
oth^r  bcii^g.  1  need  not  ftand  to  produce  the  proofs  of  God's 
.  ..<  »  .    -  bein^ 


Chap.  I.       ^^  '^^  Creaticn  of  the  World,        13 

being  fuch  a  one,  it  being  fo  univerfally  allowed  and  main- 
tained by  fuch  as  call  themfelvcs-chriiHans. — The  notion  of 
God's  creating  the  world  in  ordtr  to  receive  any  thing  pro- 
perly from  the  creature,  is  not  only  contrary  to  the  nature 
of  God,  but  inconfiftent  with  the  notion  of  creation  ;  v/hich 
implies  a  being  s  receiving  it's  exiftence,  &  all  that  belongs  to 
it's  being,  out  of  nothing.  And  this  implies  the  moft  perfect, 
-abfolute  and  univerfal  derivation  and  dependence.  Now,  if 
the  creature  receives  it's  all  from  God  entirely  and  perfectly, 
how  is  it  poflVbie  that  it  fhould  have  any  thing  to  add  to 
God,  to  make  him  in  any  refped  more  than  he  was  before, 
and  fp  the  Creator  become  dependent  on  the  creature  ? 

2.  Whatsoever  is  good  U  valuable  in  itfelf,is  worthy  that 
God  (hou'd  value  for  itfelf,  &  on  it's  own  account  j  or  which  ~ 
is  the  fame  thing,  value  it  with  an  ultimate  value  or  refpecSt. 
It  is   therefore  worthy  to  be   ultimately  fought  by   God,  or 
made  the  laft  end  of  his  aftion  and  operation  j  if  it  be  a  thing 
of  fuch  a  nature  as  to  be  properly  capable  of  being   attained 
in  any  divine  operation.     For  it  may  be  fuppofed  that  lome 
things,  which  are  va.uable  and  excellent  in  themfelves,  are  not 
properly  capable  of  being  attained  in  any   divine  operation  j 
becaufe  they  do  not  remain  to  be  attaintd  ;  but    their  exift- 
ence  in  all  poffible  refpe6i:s,  m.iilf  be  conceiv'd  of  as  prior  to 
any  divine  operation.       Thus  God's   exillence  and   iiifin^'^- 
perfecfi<..n,  tho'  infmitely  valuable  in  themfelves,  and  in^  P^^" 
]y  valued  by  God,  yet  can't  be  fuppofed  to  be  the  end  ^e  molt: 
divine  operation.     For  we  can't  conceive  of  them  as  in'^ova 
refpe6t  confequent  on  any  works  of  God  : — ^^But  wkateveF^^' 
in  itf elf  valuable^  ahfolutely  Jo^  and  that  is.  capable  of  ieinp^  fgug^' 
and  attained^  is  worthy  to  be  made  a  lafl  end  of:  the  diinne  cp^ 
ration^ •  Therefore, 

3.  Whatever  that  be  which  is  initfelfmoft  valuable, 
and  was  fo  originally,  prior  to  the  creation  of  the  world,  and 
u^hich  is  attainable  by  the  creation,  if  there  be  any  thing  which 
was  fuperior  in  value, to  all  others,  that  mull  be  worthy  to  be 
God's  jafl:  end  in  the  creation  j  and  alfo  worthy  to  be  his 
higheft  end.- — in  confequence  of  this,  it  will  follow, 

4.  That  if  God  himfelf  be  in  any  refpecl  properly  capa- 
ble of  being  his  own  end  in  the  creation  of  the  world,  then 
'   ■  it 


14  COD'S  lafl  End  Sect.   1, 

it  is  reafonable  to  fuppofe  that  he  had  rcfped  to  himfelfzs  his 
Jalt  and  higheft  end  in  this  work  ;*  becaufc  he  is  worthy  in 
himfelf  to  be  fo,  being  infinitely  the  greateft  and  Ij^  of  Be- 
ings. All  things  elfe,  with  regard  to  worthinefs,  importance 
and  excellence,  are  perfe(fi:ly  as  nothing  in  comparifon  of 
him.  And  therefore  if  God  efteems,  values,  and  has  refpe(St 
to  things  according  to  their  nature  and  proportions,  he  muft 
neccflarily  have  the  greateft  refpeft  to  himfelf.  It  would  be 
againft  the  perfection  of  his  nature,  his  wifdom,  holinefs,  and 
perfc(5l  rectitude,  wheieb)  he  is  difpofed  to  do  every  thing 
that  is  fit  to  be  done,  to  fuppofe  otherwife.  At  leaft  a  great 
part  of  the  moral  reilitude  of  the  heart  of  God,  whereby  he 
is  diipofed  to  every  thing  that  is  fit,  luitable  and  amiable  in 
itfelf,  confifts  in  his  having  infinitely  the  higheft  regard  to 
that  which  is  in  itfelf  infinitely  higheft  and  beft  :  Yea  it  is 
in  this  that  it  feems  chiefly  to  confift. — The  moral  redlitude 
of  God's  heart  muft  confift  in  a  proper  and  due  refpedl  of  his 
heart  to  things  that  are  objecfts  of  moral  refpedt  :  That  is, 
to  intelligent  beings  capable  of  moral  adiions  and  relations. 
And  therefore  it  muft  chiefly  confift  in  giving  due  refpedt  to 
that  Being  to  whom  moft  is  due  ;  yea  infinitely  moft,  and 
in  effect  all.  For  God  is  infinitely  the  moft  worthy  of  re- 
gard. The  worthinefs  of  others  is  as  nothing  to  his  :  So 
that  to  him  belongs  all  poftible  refpecfl.  To  him  belongs 
the  whole  of  the  refpe6l  that  any  moral  agent,  either  God, 
any  intelligent  Being  is  capable  of.  To  him  belongs  all 
'.s  ^'-art— ^Therefore  if  mo^al  rectitude  of  heart  coufifts  in 
.g  the  refpe(5l  or  regard  of  the  heart  which  is  due,  or 
ch  fitnefs  &  fuitablenefs  requires,  fitnefs  requires  infinite- 
t^he  greateft  regard  to  be  pa>d  to  God  ;  and  the  denying 
.preme  regard  here,  would  be  a  conduct  infinitely  the 
moft  unfit.  Therefore  a  proper  regard  to  this  Being,  is 
what  the  fitnefs  of  regard  does  infinitely  moft  confift  in. — 
Hence  it  will  follow — thai  the  moral  rectitude  and  fityufs  of  the 
ciifpofition^  inclination  or  affeSiion  of  God's  hearty  dees  chiefly  con- 
fjl  in  a  refpe£i  or  regard  to  hiirifelf  infnitely  ahcve  his  regard 
to  all  other  beings  :  Or  in  other  words,  his  holinefs  confifts 
in  this. 

And  if  it  be  thus  fit  that  God  (hou'd  have  a  fuprcme  re- 
gard to  himfelf,  then  it  is  fit  that  this  fupreme  regard  {hou'd 
appear,  in  thofe  things  by  which  he  makes  himlelf  known, 

or 


Chap.  I.       '«  ^^^  Creation  of  the  WorlJ,        rj 

or  by  his  word  2ind  worh  ;  i.  e.  in  what  he  fays,  and  in  what 
he  does^  If  it  be  an  infin'tely  amiable  thing  inGod,  that  he 
fhould  have  a  fupreme  regard  to  himfelf,then  it  is  an  amiable 
thing  thar!ie  itiou'd  slS:  as  having  a  chief  regard  to  himfelf ; 
or  ajt  in  fuch  a  manner,  as  to  fliew  that  he  has  fuch  a  re- 
gard ;  that  what  is  higheft  in  God's  heart,  may  be  higheft 
in  his  a<R:ions  and  conduct.  And  if  it  was  God's  intention, 
as  there  is  great  reafon  to  think  it  was,  that  his  works  ihould 
exhibit  an  image  of  himfelf  their  author,  that  it  might  bright- 
ly appear  by  his  works  what  manner  of  being  he  is,  and 
afford  a  proper  reprefentation  of  his  divine  excellencies,  and 
efpecially  his  moral  excellence,  confifting  in  the  dijpofition  of 
his  heart  j  then  'tis  reafon  able  to  iuppole  that  his  workfs  are 
fo  wrought  as  to  {hew  this  fupreme  refpedt  to  hiinfeli,  where- 
in his  moral  excellency  does  primarily  confift. 

When  we  are  confidering  with  ourfelves,  what  would  bc 
moft  fit  and  proper  for  God  to  have  a  chief  refpedt  to,  in  his 
proceedings  in  general,  with  regard  to  the  univerfaiity  of 
things,  it  may  help  us  to  judge  of  the  matter  with  the  grea- 
ter eafe  &  fatisfadlion  to  confider,  what  we  can  fuppofe  would 
be  judged  and  determined  by  fome  third  being  of  perfect  wif- 
dom  and  recftitude,  neither  the  creator  nor  one  of  the  crea- 
tures, that  fhouM  be  perfectly  indifferent  and  difinterefled. 
Or  if  we  make  the  fuppofition,  that  wifdom  itfelf,  or  infinite- 
ly wife  juflice  and  rerfitude  were  a  diftin(?t  difinterefted  per- 
fon,  whofe  office  it  was  to  determine  how  things  fhall  be  moft 
ficy  and  properly  order'd  in  the  whole  fyftem,  or  kingdom 
of  cxiftence,  including  king  and  fubjetfts,  God  and  his  crea- 
tures ;.  and"  upon  a  view  of  the  whoie,  to  decide  what  re- 
gard Ihould  prevail  ?nd  govern  in  all  proceedings.  Now 
luch  a  judge  in  adjufling  the  proper  meafures  and  kinds  of 
regard  that  every  part  of  existence  is  to  h^ve,  would  weigh 
things  in  an  even  balance  ,  taking  care,  that  greater,  or 
jnore  exiflence  fhould  have  a  greater  Ihare  than  lefs,  that  a. 
greater  part  of  the  whole  fhould  be  more  looked  at  and  re- 
fpefted.  than  the  lefler  in  proportion  (other  things  being  e- 
quai)  to  the  meafiire  o  exiftence, — -that  the  more  excellent 
Ihould  be  more  regarGeci  than  the  lefs  excellent  : — So  that 
the  degree  of  regard^,  fhould  always  be  in  a  proportion^  com- 
pounded of  t\\^  proporiiGu  of  exi/lence^  2indproporucn  of  excellence^ 
or  according  to  the  degree  of  greatnejs  SiDd  goodnefs,  confider'd 

conjun^ly^"^ 


/ 


<,  GOD's  lajl  End  Sect.    I. 

(onjunSily. — Such  an  arbiter,  in  confidering  the  fyftem  of  cre- 
ated intelligent  beings  by  itfeif,  would  determine,  that  the 
fyftem  in  general,  confiiring  of  many  millions,  was  of  greater 
importance,  and  worthy  of  a  greater  fhare  of  regard,  than 
only  one  individual.  For  however  confiderable  fome  of  the 
individuals  might  be/o  that  they  might  be  much  greater  and 
better,  and  have  a  greater  ihare  of  the  fum  total  of  exiftence 
and  excellence  than  another  individual,  yet  no  one  exceeds 
others  fo  much  as  to  countervail  all  the  reft  of  the  fyftem: 
And  if  this  judge  confider  not  only  the  fyftem  of  created  be- 
ings, but  the  fyftem  of  being  in  general,  comprehending  the 
fum  total  of  univerfal  exiftence,  both  creator  and  creature  ; 
ftill  every  part  muft  be  confidered  according  to  it's  weight 
and  importance,  or  the  meafure  it  has  of  exiftence  and  ex- 
cellence. To  determine  then,  what  proportion  of  regard  is 
to  be  allotted  to  the  creator,  and  all  his  creatures  taken  to- 
gether, both  muft  be  as  it  were  put  in  the  balance  ; — xhtfu- 
freme  Beings  with  ail  in  him,  that  is  great,  confiderable,  &  ex- 
cellent, is  to  be  eftimated  and  compared  with  all  that  is  to  be 
found  in  the  whole  creation  :  And  according  as  the  former  is 
found  to  out-weigh,  in  fuch  proportion  is  he  to  have  a  grea- 
ter fhare  of  regard. — And  in  this  cafe,  as  the  whole  fyftem 
of  created  beings  in  comparifon  of  the  creator,  would  be  found 
as  the  light  duft  of  the  balance  (which  is  taken  notice  of  by 
him  that  weighs)  and  as  nothing  and  vanity  ;  fo  the  arbiter 
muft  determine  accordingly  with  refpe(ft:  ta  the  degree  in 
which  God  ftiould  be  regarded  by  all  intelligent  exiftence, 
and  the  degree  in  which  he  fhould  be  regarded  in  all  that  is 
done  thro*  the  whole  univerfal  fyftem  ;  in  all  a6lions  and  pro- 
ceedings, determinations  and  effedls  whatever,  whether  crea- 
ting, preferving,  ufmg,  difpofing,  changing,  or  deftroying. 
And  as  the  creator  is  infinite,  and  has  all  poftlble  exiftence, 
perfection  and  excellence,  fo  he  muft  have  all  poilible  regard. 
As  he  is  every  v^  the  firft  and  fupreme,  and  as  his  excel- 
lency is  in  all  refpecls  the  fupreme  beauty  and  glory,  the 
original  good,  and  fountain  of  all  good  ;  fo  he  muft  have 
in'  ^11  refpe61:5  the  fupreme  regard.  And  as  he  is  God  over 
all,  to  whom  all  are  properly  fubordinaie,  and  on  whohi  aH 
depend,  wojrthy  to  reign  as  fupreme  head  with  abfolute  and 
univerfal  dominion  ;  fo  it  is  fit  that  he  Ihou'd  be  fo  regarded 
"by  all  &  in  all  proceedings  is.  effects  thro'  the  whole  fyftem': 
Th^t  this  univerfality  of  things  in  their  whole  compafsand 

feriss 


Ghap.  I.       ^^  ^^^  Creation  oj  the  World.        ij 

feries  (hould  look  to  him  and  refpecft  him  in  fuch  a  manner 
as  thai  re<pec^  to  him  {hould  reig,n  over  all  refpeiSl  to  other 
things  and  that  ret^ard  to  creatures  fhuuld  univerfally  be  iub- 
ordinate  and  lubjecl. 

When  I  fpeak  of  regard  to  be  thus  adjufted  in  the  uni- 
verfal  fsfcem,  or  fum  total  of  exiftence,  1  mean  the  regard  of 
the  fum  total  ;  not  only  the  regard  of  individual  creatures,  or 
all  creatures,  but  of  all  intelligent  exiftence,created,  and  un- 
created. For  'tis  fit,  that  the  regard  of  the  creator  fhould 
be  proportioned  to  the  worthinefs  of  objects,  as  well  as  the 
regard  of  creatures.  Thus  v/e  mull:  conclude  fuch  an  arbi- 
ter, as  i  have  fuppofed,  would  determine  in  this  bufmefs,  be- 
ing about  to  decide  how  matters  fhouM  proceed  moft  fitly, 
properly,  and  according  to  the  natu/e  of  things.  He  would 
therefore  determine,  that  the  whole  univerfe,  including  all 
creatures  animate  and  inanimate,  in  all  it's  actings,  proceed- 
ings, revolutions,  and  entire  feries  of  events,  fhould  proceed 
from  a  regard  and  with  a  view,  to  God^  as  the  fupream 
and  laft  end  of  all  :  That  every  wheel,  both  great  and 
fmall,  in  all  it's  rotations,  fhou'd  move  with  a  conitant  ia- 
variable  regard  to  him  as  the  ultimate  end  of  all;  as  per- 
fe6fly  and  uniformly,  as  if  the  whole  fyftem  were  animated 
and  directed  by  one  common  foul  :  Or,  as  if  fuch  an  ar- 
biter as  i  have  before  fuppofed,  one  poffefied  of  peife6t 
wifdom  and  re6fitude,  became  the  common  foul  of  the  uni- 
verfe, and  actuated  and  governed  it  in  all  it's  motion^. 

Thus  I  have  gone  upon  the  fuppofition  of  a  third  per- 
fon,  neither  creator  nor  creature,  but  a  difintereftcd^erfon 
ftepping  in  to  judge  of  the  concerns  of  both,  and  ftate  what 
is  molt  fit  and  proper  between  them.  The  thing  fup- 
pofed is  impofilble  ;  but  the  cafe  is  neverthelefs  juft  the  fame 
as  to  what  is  moft  fit  and  fuitable  in  itfjlf.*  For  it  is  mo'l: 
certainly  proper  for  God  to  a£t,  according  to  the  greateil 
'fitnsfs^  in  his  proceedings,  and  he  knows  what  the  greateft 
fit?iefs  is,  as  much  as  if  perfect  rectitude  were  a  diftinct  per- 
fon  to  dire£^  him.  As  therefore  there  is  no  third  beingjbefide 
God  and  the  created  fyftem,  nor  can  be,  fo  there  is  no  need 
of  any,  feeing  God  himfelf  is  pofieffed  of  that  perfe6t  dif- 
eernment  and  rectitude  which  have  been,  fuppofed.  It  be- 
longs to  him  as  fupream  arbiter,  and  to  his  infinite  wifdom 

D  m^ 


i8  GOD'S  iaji  End  g^cT.   1. 

and  re£Htude,  to  ftate  all  rules  and  meafures  of  proceedings. 
And  feeing  thefe  attributes  of  God  are  infinite,  and  moft  ab- 
folutelv  perfe6l,  they  are  not  the  lefs  fit  to  order  and  difpofe, 
becaufe  they  are  in  him,  who  is  a  being  concern'd,  and  not  a 
third  pe.' Ton  that  is  difinterefted. — For  being  interefted  unfits 
a  perfon  to  be  an  arbiter  or  judge,  no  other  wife  than  as 
intereft  tends  to  blind  &  miflead  his  judgment,  or  incline  him 
to  a6t  contrary  to  it.  But  that  God  ftiould  be  in  danger  of 
either,  is  contrary  to  the  fuppofition  of  his  being  pofleffed  of 
difcerning  and  juftice  abfolutely  perte6t.  And  as  there  muft 
be  fome  fupream  judge  of  fitnefs  and  propriety  in  the  uni- 
verfality  or  things,  as  otherwife  there  could  be  no  order  nor 
regularity,  it  therefore  belongs  to  God  whofe  are  a^l  things, 
who  is  perfe6tly  fit  for  this  office,  and  who  alone  is  fo  to  ftate 
all  things  according  to  the  moft  perfeft  fitnefs  and  re6litude, 
as  much  as  ii  perfe(5l  rectitude  were  a  diftin^l  perfon.  We 
may  therefore  be  fure  it  is  and  will  be  done. 

I  SHOULD  think  that  thefe  things  might  incline  us  to  fup- 
pofe,  that  God  has  not  forgot  himfelf,  in  the  ends  which  he 
propofed  in  the  creation  of  the  world  ;  but  that  he  has  fo 
ftated  thefe  ends  (however  he  is  felf-fufiicient,  immutable, 
and  independent)  ?s  therein  plainly  to  fhew  a  fupreme  regard 
to  himfelf.  Whether  this  can  be,  or  whether  God  has  done 
thus,  muft  be  confidered  afterwards,  as  alfo  what  may  be 
objedled  againft  this  view  of  things. 

5.  Whatsoever  is  good,  amiable  and  valuable  in  itfelf, 
abfolutely  and  originally,  which  facts  and  events  ftiew  that 
God  aimed  at  in  the  creation  of  the  world,  muft  be  fuppofed 
to  bt  regarded,  or  aimed  at  by  God  ultimately^  or  as  an  ulti- 
mate end  of  creation  — For  we  muft  fuppofe  from  the  per- 
fe<5lion  of  God's  nature,  that  whatfoever  is  valuable  and  arpi- 
able  in  itfelf,  firhply  and  abfolutely  confidered,  God  values 
fimply  for  itfelf;  'tis  agreable  to  him  abfolutely  on  it's  own 
account ;  becaufe  God's  judgment  and  efteem  are  according 
to  truth.  He  values  and  loves  things  accordingly,  as  they 
are  worthy  to  be  valued  and  loved.  But  if  God  values  a 
thing  fimply,  and  abfolutely,  for  itfelf,  and  on  it's  own  ac- 
count, then  'tis  the  ultimate  objeft  of  his  value  ;  he  don't 
value  it  merely  for  the  fake  of  a  further  end  to  be  attained  by 
it»    For  to  fuppofe  that  he  values  it  only  for  fome  farther  end, 

«  is 


Chap.  I.        ^'^  '^^  Creation  of  the  World.        1 9 

is  in  clire£l  con  trad  i(ftion  to  the  prefent  fuppofition,  which  \s^' 
that  he  values  it  abfolutely,  and  for  itfeir. — Hence  it  moft 
clearly  follows,  that  if  that  which  God  values  ultimately,  and 
for  itfelf,  appears  in  fa(^  and  experience,  to  be  what  he  leeks 
by  any  thing  he  does,  he  muft  regard  it  as  an  ultimate  tnd. 
And  therefore  if  he  feeks  it  in  creating  the  world,  or  any  part 
of  the  world,  'tis  an  ultimate  end  of  the  work  of  creation  — 
Having  got  thus  far,  we  may  now  proceed  a  flep  farther, 
and  afTert 

6.  Whatsoever  thing  is  actually  the  efFe£l  or  confe- 
quence  of  the  creation  of  the  world,  which  is  hmply  and  ab- 
folutely good  and  valuable  in  itfelf,  that  thing  is  an  ultimate 
end  of  God's  creating  the  world. — We  fee  that  it  is  a  good 
that  God  aimed  at  by  the  creation  of  the  world  ;  becaufe  he 
has  adualiy  attained  it  by  that  means.  This  is  an  evidence 
that  he  intended  to  attain,  or  aimed  at  it.  For  we  may  juftly 
infer  what  God  intends,  by  what  headually  does  ;  becaufe 
he  does  nothing  inadvertently, or  without  defign.  But  what- 
ever God  intends  to  attain  from  a  value  for  it ;  or  in  other 
words,  whatever  he  aims  at  in  his  adions  and  works,  that  he 
values  ;  he  feeks  tliat  thing  in  thofe  afts  and  works.  Be- 
caufe, for  an  agent  to  intend  to  attain  fomething  he  values 
by  means  he  ufes,  is  the  fame  thing  as  to  feek  it  by  thofe 
means.  And  this  is  the  fame  as  to  make  that  thing  his  end 
in  thofe  means.  Now  it  being  by  the  fuppofition  what  God 
values  ultimately,  it  mull  therefore  by  the  preceeding  pofiti- 
on,  be  aimed  at  by  God  as  an  ultimate  end  of  creating  the 
world. 


Sect.     II. 

SOme  farther  obfervations  concerning  thofe  things  which 
reafon  leads  us  to  fuppofe  God  aimed  at  in  the  creation 
of  the  world,  fhewing  particularly  what  things  that  are 
abfolutely  good,  are  actually  the  confequence  of  the  creation 
of  the  world. 

From  what  was  laft  obferved  it  feems  to  be  the  moft  pro- 
per and  juft  way  of  proceeding,  as  we  ould  fee  what  light 
reafon  will  give  us  refpeding  the  particular  end  or  ends  God 

3D  2  h»4 


?o  GOD's  lajl  End  Sect.  II. 

hac!  ultimately  in  view  in  the  creation  of  the  world,  to  con- 
fiticr  what  thing  or  things,  are  a£tually  the  efFe6t  or  confe- 
queuce  of  the  creation  of  the  world,  that  are  fimply  and  ori- 
ginally valuable  in  themfelves.  And  this  is  what  1  would 
Cjire6lly  proceed  to,  without  entring  on  any  tedious  metaphy- 
fical  enquiries  wherein  fitnefs,  amiablenefs,  or  valuable nefs 
confifts  ;  or  what  that  is  in  the  nature  of  fome  things,  which 
is  properly  the  foundation  of  a  worthinefs  ot  being  loved  and 
^fteemed  on  their  own  account.  In  this  1  muff  at  prefent 
refer  what  I  fay  to  the  fenfe  ind  dictates  of  the  reader's  mind, 
on  fedate  and  calm  reflettion i  proceed  to  obferve, 

I.  It  feems  a  thing  in  itfelf  fit.  proper  and  dcfirable,  that 
the  glorious  attributes  of  God,  which  confiil:  in  a  fufficiency 
to  certain  acts  and  efte6fs,  fliould  be  exerted  in  the  producti- 
on Of  fuch  efl:'e6ts,  as  might  maniftft  the  infinite  power,  wif- 
dom,  rigliteoufnefs,  goodnefs,  he  which  are  in  God.     If  the 
world  had  not  been  created,  thefe  attributes  never  would  have 
had  any  exercife.     The  power  of  God,  which  is  a  fufficiency 
ih  him  to  produce  great  efredts,  mull  for  ever  have  been  dor- 
mant and  ufelefs  as   to  any  effeCl.       [  he  divine  wifdom  and 
prudence  would  have  had  no  exercife  in  any  wife  contrivance, 
-.  any  prudent  proceeding  or  difpofal  of  things  ;  for  there  would 
have  been  no  objects  of  coiu^ivance  or  difpofal.     The   fame 
nii;rbt  be  oblc-jvcd   of  God's  juftice,   goodnefs  and  truth.— > 
Iniiced  God  might  have  known  as  perfectly  that  he  poflelTed 
theie  a;rributes,  if  they  had   never  been  exerted  or  exprelled 
in   ;r.y  ^fftct.     Bi^  then  if  the  attributes  which  confift  in  a 
fufii^iency  for  correfpondent  efftfts,  are  in  themfelves  excei- 
ler.''  :he  exercifes  of  them  muft  likewife  be  excellent.    If  it  be 
'M\  trxcellent  thing  that  there  fhould  be  a  fufficiency  for  a  cer- 
tain kir-d  of  action  or  operation, the  excellency  of  fuch  a  fuffi- 
ciency mull  confifl  iq  it's  relation  to  this  kind  of  operation  or 
eiictii  ;  but  that  could  not  be,  unlefs  the  operation  itfelf  we;c 
excellent.     A   fufficiency   for  any  .a£t  or  work  is  no  farther 
valuable,  than  the  work  or  ellecl  is  valuable.*     AsQod  there- 
fore 


*  As  we  muiM  conceive  of  thing?,  the  ^dA  and  perfefticn  of  ihefe 
attributes  docs  as  it  were  cui  fift  in  theii  exercife  :  *•  '^  \iQ  fnd 
of  wifdom  (f-^ysMr.'-G  Tenr.ent,  m  bis  Seunon  at  the  openmg 
rf   the  preibyterian   church    of  Philadelphia)  is    defign  ;  ttie 

"  '  ■    end 


Chap.  I.      ^^  ^^^  Creation  of  the  World.        21 

fore  efteems  thefe  attributes  themfelves  valuable,  and  deliVhts 
in  them  ;  fo  'tis  natural  to  fuppole  that  he  delights  in  their 
proper  exercife  and  expreflion.  For  the  fame  reafon  that  he 
efteems  his  own  fufficiency  wifely  to  contrive  and  difpofe 
eir'efts,  he  alfo  will  efteem  the  wife  contrivance  and  difpufi- 
tion  itfelf.  And  for  the  fame  reafon  as  he  delights  in-  his  own 
difp  fition,  to  dojuftly.  and  to  difpofe  of  things  accordino-  to 
trutn  and  juft  proportion  \  fo  he  muft  delight  in  fuch  a  righ- 
teous diipofai  itfelf. 

2.  It  feems  to  be  a  thing  in  itfelf  fit  and  defirable,  that 
the  glorious  pf^rfeftions  ofGod  fhouid  be  known, and  the  ope- 
rations and  expreflions  of  them  feen  by  other  beings  befides 
himfeU".     if  it  be  fit,  that  God's     power   and   wifdom,  &c. 
fhou'd  be  exercifed  and  exprcffed  in  fome  effects,  and  not  lie 
eternnuy  durmnnt,  then  it   feem-  proper  that  thefe  exercifes 
fnould  appear,  and  not  be  totally  hidden  and  unknown.     For 
if  they  aie,  it  will  be  juft  the  fame  as  to  thQ  above  purpofe,  as 
if  they  were  not.     God  as  perfectly  knew  himfelf  and  his  per- 
fections, had  as   perfect  an  idea  of  the  exercifes  and   eftedts 
they  were  fufficient  for,  antecedently  to  any  fuch  aftual  op- 
erations of  them^  as  fince.     If  therefore  it  be  neverthelefs  a 
thing  in  itleh  valuable,  and  worthy  to  be  defiredj  that  thefe 
glorious  pcrfe6tions    be  actually   expreifed  and  exhibited   in 
their  correfpondert  eff"t(51:s  ;  then  it  feems  alfo,that  the  know- 
ledge of  thefe  perfections,  and  the  expreflions  and  difcoveries 
thai  are  piade  of  them,  is  a  thing  valuable  in  itfelf  abfolutely 
cojifidered  ;  and  that  'tis  dtfirable  that  tlij^  knowledge  (hould 
exift.     As  God's  perfections  are  things  in  themfeives  excel- 
lent, fo  the  ^xpreftion  of  i  hem  in  their  proper  a6ts   and  fruits 
is  excellent  ,  and  the  knowledge  or  thele  excellent  perfecti- 
ons, and  of  thefe  gloiious  expreiHons  of  them,  is  an  excellent 
thing,  the  exiftence  of  which  is  in  itfelf  valuable  and  defira- 
b].'.—'  ["is  a  thing  infinitely  good  in  itfelf  that  God's  glory 
fliould   be  known  by  a  glorious  fociety  of  created  beings. 

And 


f  nd  of  power  is  aftion  ;  the  end  of  gcodricfs  is  doing  good  To 
fup{jofe  thefe  perfedlions  not  to  be  ex?rted,  woula  b?  to  repre- 
fent  them  as  inlignificant.  Of  what  \i\^  wouklGod'^  wifd.m  be, 
if  it  had  nothing  to  defign  oi  dired  ?  To  what  purpofe  his  al- 
mightincf,  if  it  never  bro't  any  thing  to  pafs  ?  And  of  what 
avnil  hi?  gcocncf:,  if  it  never  did  any  good  r'* 


22  GOD'S  lajl  End  Sect.  II. 

And  that  there  fliould  be  in  them  an  increafing  knowledge  of 
God  to  all  eternity,is  an  exiftence,a  reality  infinitely  worthy 
to  be,and  worthy  to  be  valued  and  regarded  by  him,to  whom 
it  belongs  to  order  that  to  be,  which,  of  all  things  poflible, 
is  fitteft  &  beft.  If  exiftence  is  more  worthy  than  deted:  and 
non-entity,  and  if  any  created  exiftence  is  in  itfelf  worthy  to 
be,  then  knowledge  or  underftanding  is  a  thing  worthy  to 
be  ;  and  if  any  knowledge,  then  the  moft  excellent  fort  of 
knowledge,  viz.  that  of  God  and  his  glory.  The  exiftence 
of  the  created  univerfe  confifts  as  much  in  it  as  in  any  thing  : 
Yea  this  knowledge,  is  one  of  the  higheft,  moft  real  and  fub- 
ftantial  parts,  of  all  created  exiftence,  moft  remote  from 
non-entity  and  defed:. 

3.  As  it  is  a  thing  valuable  and  defirable  in  itfelf  that 
God's  glory  {hould  be  feen  and  known,  fo  when  known,  it 
feems  equally  reafonable  and  fit,  it  ftiould  be  valued  and 
cfteemed,  loved  and  delighted  in,  anfwerably  to  it's  dignity. 
There  is  no  more  reafon  to  efteem  it  a  fit  and  fuitable  thing 
that  God's  glory  fliould  be  known,  or  that  there  fliouId  be 
an  idea  in  the  underftanding  correfponding  unto  the  glorious 
obje6t,  than  that  there  fliould  be  a  correiponding  difpofition 
or  afFc6lion  in  the  will.  If  the  perfe6lion  itfelf  be  excellent, 
the  knowledge  of  it  is  excellent,  and  fo  is  the  efteem  and 
love  of  it  excellent.  And  as  'tis  fit  thatGod  fliould  love  and 
efteem  his  own  excellence,  'tis  alfo  fit  that  he  fliould  value 
and  efteem  the  love  of  his  excellency.  For  if  it  becomes  any- 
being  greatly  to  value  another,  then  it  becomes  him  to  love 
to  have  him  valued  and  efteemed  :  And  if  it  becomes  a  being 
highly  to  value  himfelf,  it  is  fit  that  he  fliould  love  to  have 
himfelf  valued  and  efteemed.  If  the  idea  of  GoH's  perfection 
in  the  underftanding  be  valuable,  then  the  love  of  the  heart 
feems  to  be  more  efpecially  valuable,  as  moral  beauty  efpeci- 
ally  confifts  in  the  difpofition  and  affection  of  the  heart. 

4.  As  there  is  an  infinite  fulnefs  of  all  poflible  good  in 
God,  a  fulnefs  of  every  perfection,  of  all  excellency  and  beau- 
ty, and  of  infinite  happinefs.  And  as  this  fulnefs  is  capable 
of  communication  or  emanation  ad  extra  ;  fo  it  feems  a  thing 
amiable  and  valuable  in  itfelf  that  it  fhould  be  communicated 
or  flow  forth,  that  this  infinite  fountain  of  good  fliould  fend 
forth  ab^undant  ftreams,  that  this  infinite  fountain  of  light 

fliould. 


Chap.  I.       ^^  ^^^  Creation  of  the  World.       23 

{hould,  diffufing  it*s  excellent  fulnefs,  pour  forth  light  all 
around. -^-And  as  this  is  in  itfelf  excellent,  fo  a  difpofition  to 
this,  in  the  divine  being,  muft  be  looked  upon  as  a  perfecti- 
on cr  an  excellent  difpofition,  fuch  an  emanation  of  good  is, 
in  fome  fenfe,  a  multiplication  of  it  ;  fo  far  as  the    commu- 
nication or  external  ftream  may  be  looked  upon  as  any  thing 
befides  the  fountain,  fo  far  it  may  be  looked  on  as  an  increafe 
of  good.     And  if  the  fulnefs  of  good  that  is  in  the  fountain, 
is  in  itfelf  excellent  and  worthy  to  exift,  then  the  emanation, 
or  that  which  is  as  it  were  an   increafe,  repetition  or  multi- 
plication of  it,  is  excellent  and  worthy  to  exift.     Thus  it  is 
£t,  fmce  there  is  an  infinite  fountain  of  light  and  knowledge, 
that  this  light  fhould  ftiine  forth  in  beams  of  communicated 
knowledge  and  underftanding  :  And  as  there  is  an  infinite 
fountain  of  holinels,  moial  excellence  and  beauty,  fo  it  fhould 
flow  out  in  communicated  holinefs. — And  that  as  there  is  an 
infinite  fulnefs  of  joy  and  happinefs,  fo  thefe  fhould  have  an 
emanation,  and  become  a  fountain  flowing  out  in  abundant 
ilreams,  as  beams  from  the  fun. 

From  this  view  it  appears  another  way  to  be  a  thing  xn 
itfelf  valuable,  that  there  fhould  be  fuch  things  as  the  know- 
ledge of  God's  glory  in  other  beings,  and  an  high  efteem  of 
it,  love  to  it,  and  delight  and  complacence  in  it  :  This  ap- 
pears I  fay  in  another  way,  viz.  as  thefe  things  are  but  the 
emanations  of  God's  own  knowledge,  holinefs  and  joy. 

Thus 'it  appears  reafonable  to  fuppofe,  that  it  was  what 
God  had  refptft  to  as  an  ultimate  end  of  his  creating  the 
world, to  com.municate  of  his  own  infinite  fulnefs  of  good  ;  or 
rather  it, was  his  laft  end,  that  there  might  be  a  glorious  and 
abundant  emanation  of  his  infinite  fulnefs  of  Good  ad  extra^ 
or  without  himfelf,  and  the  difpofition  to  communicate  him- 
felf,  or  difFufe  his  own  fulness,  *  which  we  mufl  conceive 

of 

*  I  (hall  often  ufe  the  phrafe  God^sfulne/s,  as  fignifying  and  com- 
prehending all  the  good  which  is  in  God  natural  and  moral, 
either  excellence  or  happinefs  :  partly  bccaufe  I  know  of  no 
better  phrafe  to  be  ufed  in  this  general  meaning  ;  and  partly 
becaufe  I  am  led  ' ceto  by  fome  of  the  infpircd  writers,  par- 
ticularly the  apoftle  Paul;  who  often  ufeth  the  phrafe  in 
this  ferfe. 


24  GOD'S  I0JI  End  g,„.lll. 

of  as  being  originally  in  God  as  a  perfecflion  of  his  nature, 
was  what  moved  him  to  cieate  the  world.      But  here  a^  much 
as  poflible  to    avoid  confufion,  1  obferve,  that   there  is  fome 
impropriety  in  faying  that  a  difpofition  in  God  to  communi- 
cate himfelf /<?  the  creaiwe^  moved  him   to  create  the  world. 
For  tho'  the  diffufive  difpoiition  in  the   nature  of  God,  that 
moved  him  to  create  the  world,   doubdefs  inclines  him  to 
communicate  himfeif  to  the  creature,  when   the  creature  cx- 
ifts  j  yet  this  cant  be  all  :   Becaufe  an  inclination  in  God  to 
communicate   himfeif  to   an  objeft,  feems  to   prefuppofe  the 
exiftence  of  the  obje61:,  at   leaft  in  idea.     But  the  difFufive 
difpofition  that  excited  God  to  give  creatures  exiftence,  was 
rather  a  communicative  difpofition  in  general,  or  a  d  fpofition 
in  the  fulnefs  of  the  divinity  to   flov/  out  and  difFule  itfelf. 
Thus  the  difpofition  there  is  in  the  root  and  ftock  of  a  tree 
to  diffufe  and  fend  forth  it's  fap  and  life,  b  doubtlefs  the  rea- 
fon  of  the  communication  of  it's  fap  and   life  to  it's  buds, 
leaves  and  fruits,  after  thefe  exift.     But  a  difpofition  to  com- 
municate of  it's  life  and  fap  to  it's  fruits,  is   not  fo  properly 
the  caufe  of  it's  producing  thofe  fruits,  as  it's  difpofition  to 
communicate  itfelf,   or  difxufe  it's  fap   and  life  in  general. 
Therefore  to  fpeak  more  ftri6tly  according  to  truth,  we  m2.y 
fuppofe,  that  a  difpofition  in  God,  as  an  original  property  of  his 
nature,  to  an  emanation  of.  his  own  infinite  fulnefs.,  was  what  ex- 
cited him  to  create  the  tvorld ;  and  fo  that  the  emanation  itfelf 
was  aimed  at  by  him  as  a  laji  end  of  the  creation. 


Sect.     III. 

W Herein  it  is  confidered  hovj,  on  the  fuppofitlon  of 
God's  making  the  forementioned  things  his  laft  end, 
he  manifefts  a  fupreme  and  ultimate  regard  to  him- 
feif in  all  his  works. 

In  the  laft  fedion  I  obferved  fome  things,  which  are  a6lu- 
ally  the  confequence  of  the  creation  of  the  world,  which  f^cm 
abfolutely  valuable  in  themfelves,  and  fo  worthy  to  be  made 
God's  laft  end  in  this  work.  I  now  proceed  to  enquire,  how 
God's  making  fuch  things  as  thefe  his  laft  end  ib  confiftent 
with  his  making  himfeif  his  laft  end,  or  his  manifefting  an 
ultimate  refpecf  to  himfeif  in  his  aCis  and  works,     Becaufe 

this 


Chap.  I.       /«  the  Creation  of  the  World.       25 

this  is  a  thing  I  have  obferved  as  agreable  to  the  di£lates  of 
reafon,  that  in  all  his  proceedings  he  fhould  fet  himfelf  high- 
eft. — Therefore  I  would  endeavour  to  fhew  with  refpe(5t  to 
each  of  the  forementioned  things,  that  God,  in  making  them 
his  end,  makes  himfelf  his  end,  fo  as  in  all  to  fhew  a  fupreme 
and  ultimate  refpe6l  to  himfelf  j  and  how  his  infinite  love  to 
himfelf  and  delight  in  himfelf,  will  naturally  caufe  him  to  va- 
lue and  delight  in  thefe  things  :  Or  rather  how  a  value  to 
thefe  things  is  implied  in  his  love  to  himfelf,  or  value  of  that 
infinite  fulnefs  of  good  that  is  in  himfelf. 

Now  with  regard  to  the  firft  of  the  particulars  mentioned 
above,  viz.  God's  regard  to  the  exercife  and  expreflion  of 
thofe  attributes  of  his  nature,  in  their  proper  operations  and 
efFe£ls,  which  confift  in  a  fufficiency  for  thefe  operations,  *tis 
not  hard  to  conceive  that  God's  regard  to  himfelf,  and 
value  for  his  own  perfections,  fhould  caufe  him  to  value  thefe 
exercifes  and  exprefHons  of  his  perfections  ;  and  that  a  love 
to  them  will  difpofe  him  to  love  their  exhibition  and  exert- 
ment  :  Inasmuch  as  their  excellency  confifts  in  their  relation 
to  ufe,  exercife  and  operation  ;  as  the  excellency  of  wifdom 
confifts  in  it's  relation  to,  and  fufHciency  for,  wife  defigns  and 
efteCts.  God's  love  to  himfelf,  and  his  own  attributes,  will 
therefore  make  him  delight  in  that,  Which  is  the  ufe,  end 
and  operation  of  thefe  attributes.  If  one  highly  efteem  and 
delight  in  the  virtues  of  a  friend,  as  wifdom,  juftice,  &c.  that 
have  relation  to  adtion,  this  will  make  him  delight  in  the  ex- 
ercife and,  genuine  efFeCts  of  thefe  virtues  :  So  if  God  both 
efteem,  and  delight  in  his  own  perfections  and  virtues,  he 
can't  but  value  and  delight  in  the  expreiEons  and  genuine 
effects  of  them.  So  that  in  delighting  in  the  expreflions  of 
his  perfections,  he  manifefts  a  delight  in  his  own  perfections 
themfelves  :  Or  in  other  words,  he  manifefts  i  delight  in 
himfelf ;  and  in  making  thefe  expreflions  of  his  own  per- 
fections his  end,  he  makes  himfelf  his  efid. 

And  with  refpeCt  to  the  fecond  and  third  particulars,  the 
matter  is  no  lefs  plain.  For  he  that  loves  any  being,  and  hag 
a  difpofition  highly  to  prize,  and  greatly  to  delight  in  his 
virtues  and  perfections,  muft  from  the  fame  difpofition  be  well 
pleafed  to  have  his  excellencies  knov/n,  acknowledged,  e- 
fl^eemed  and  prized  by  others.     He  that  loves  and  approves 

E  any 


26  GOD's  laj}  End  Sect.III. 

any  being  or  thing,  he  naturally  loves  and  approves  the  love 
and  approbation  of  thai:  thing,  and  is  oppofite   to  the  difap- 
probatioa  and  contempt  of  it.     Thus  it  is  when  one  loves 
ariother,  and  highly  prizes  the  virtues  of  a  friend.      And  thus 
it  is  fit  it  Ciould  be,  if  it  be  fit  that  the  other  ftiould  be  beloved, 
and  his  qualification  priz'd.     And  therefore  thus  it   will  ne- 
ceflarily  be,  if  a  being  loves  himfelf  and  highly  prizes  his  own 
excellencies  :  And  thus  it  is  fit  it  ihould  Ve,  if  it  be  -fit   he 
^ould  thus  love  himfelf,  and  prize  his  own  valuable  qualities. 
That  is,  'tis  fit  that  he  fhould  take  delight  in  his  own  excel- 
lencies being  feen,  acknowledged,  efteemed,  and  delighted  in. 
This  is  implied  in  a  love  to  himfelf  and  his  own  perfections. 
And  in  feeking  this,  and  making  this  his  end,  he  feeks  him- 
felf) and  makes  himfelf  his  end. 

And  with  refpedl:  to  the  fourth  and  laft  particular,  viz. 
God's  being  difpofed  to  an  abundant  cofnmunication,  and 
glorious  emanation  of  that  infinite  fulnefs  of  good  which  he 
pofiefles  in  himfelf ;  as  of  his  own  knowledge,  excellency, 
and  happinefs,  in  the  manner  which  he  does  ;  if  we  thoro'iy 
and  properly  confider  the  matter,  it  will  appear,  that  herein 
alfo  God  makes  himfelf  his  end,  in  fuch  a  fenie,  as  plainly 
to  manifeft  and  teltify  a  fuprcme  and  ultimate  regard  to 
himfelf. 

^3EERI'Y  in  this  difpofitlon  todiiTufe  himfelf,  or  to  caufe 
an  emanation  of  his  glory  and  fulnefs,  which  is  prior  to 
the  exigence  of  any  other  being,  and  is  to  be  confider'd  as 
the  inciting  caufe  of  creation,  or  giving  exiftence  to  other 
beings,  God  can't  fo  properly  be  faid  to  make  the  creature 
his  end,  as  himfelf. — For  the  creafure  is  not  as  yet  confider- 
ed  as  exK^ing,  This  difpofition  or  defire  in  God,  muft  be 
prior  to  the  exigence  of  the  creature,  even  in  intention  and 
forefight.  For  it  is  a  difpofition  that  is  the  original  ground 
of  the  exiftence  cf  the  creature  ;  a:  d  even  of  the  future  in- 
tended  and   forefeen  exiftence  of  the  creature. -God's 

love,  or  benevolence,  as  it  refpeCts  the  creature,  may  beta- 
ken either  in  a  iarger,or  ftridlev  fenfe.  In  a  larger  fenfe  it  may 
figi.ify  nothing  diverfe  from  that  good  difpofition  in  his  na- 
ture to  communicate  of  his  own  fulnefs  in  general  ;  as  his 
knowledge,  his  holinefs,  and  happinefs  ;  and  to  give  crea- 
turea-  exiftence  in  order  to  it.  This  may  be  called  benevo- 
lence 


Chap.  L        ^^  ^^^  Creation  of  the  WorU,       27 

lence  or  love,  becaufe  it  is  the  fame  good  difpofition  that  is 
exerciied  in  love  :  'Tis  the  very  fountain  from  whence  Icve 
originally  proceeds,  when  taken  in  the  moft  proper  ftnfe  ; 
and  it  has  the  fame  general  tendency  and  efFe6\  in  the  crea- 
ture's well-being. But  yet  this  can't  have  any  particular 

prefent  or  future*created  exiftence  for  its  objtd:  ;  becaufe 
it  is  prior  to  any  fuch  objedt,  and  the  very  fource  ot  the  fu- 
turition  of  the  exigence  of  it.  Nor  is  it  really  diverfe  from 
God's  love  to  himfelf ;  as  will  more  clearly  appear  after- 
wards, gi 

But  God's  love  may  be  taken  more  ftridly,  for  this  ge- 
neral difpofition  to  communicate  good,  as  direded  to  par- 
ticular obje6ls  :  Love  in  the  moft  ftrid  and  proper  ftnfe, 
preiuppofes  the  exigence  of  the  objedl  beloved,  at  lenfl  in 
idea  and  expedation,  and  reprefented  to  the  mind  as  future, 
God  did  not  love  angeU  in  the  ftideft  fenfe,  but  in  confe- 
quence  of  his  iniendmg  to  create  them,  and  fo  having  an 
idea  of  future  exifting  angels.  Therefore  his  love  to  them 
was  not  properly  what  excittd  him  to  intend  to  create  them. 
Love  or  benevolence  flridt'y  taken,  prefuppofes  an  cxifting 
objed,  as  much  as  pity,  a  miferable  fufFering  objedt. 

This  propenfity  in  God  to  djffufe  himfelf,  may  be  confi- 
der'd  as  a  propenfitv  to  himfelf  diffufed  ;  or  to  hiS  own  glo- 
ry exifting  in  \vs  emanation.  A  refped  to  himfelf,  or  an 
infinite  propenfi'y  to,  and  delight  in  his  own  glory,  is  that 
which  oaufcs  him  to  incline  to  its  being  abundantly  difFufed, 
and  to  delight  in  the  emanation  of  it.  Thus  that  nature 
in  a  tree,  by  which  it  pu^s  torih  buds,  (hoots  out  branches, 
and  brings  forth  leaves  and  fruit,  is  a  difpofition  tha  cmi- 
nates  in  its  own  compleat  felf.  And  lo  the  difpofition  in 
the  fun  to  (hine,  or  abundantly  to  diffufeits  fulnefs,  warmth 
and  brightncls,  is  only  a  tendency  to  its  own  moft  glorious 
and  compleat  ftate.  So  God  looks  on  the  communication 
of  himfelf,  and  the  emanation  or  the  infinite  glory  and  good 
-t-  that  are  in  himfelf  to  belong  to  the  fulnefs  and  compleal- 
nefs  of  himfelf  ;  as  tho'  he  were  not  in  his  moil  compleat 
and  glorious  f^ate  without  it.  Thus  the  church  of  Chrift 
(toward  whom,  and  in  whom  are  the  emanations  of  his 
glory  and  communications  of  his  fulnefs)  is  called  the  ful- 
nefs of  Chrift  :  As  tho'  he  were  not  in  his  compleat  ftate 

E  2  without 


28  GOD'S  Iqfl  End  s^eT.lir. 

without  her  ;  as  Adam  was  in  a  defedlive  ftate  without  Eve, 
And  the  church  is  called  the  glory  of  Chrift,  as  the  woman 
is  the  glory  of  the  man,  i  Cor.  xi.  7. — Ifai.  xlvi.  13.  I  will 
place  faivation  in  Zion,  for  Ifrael  my  glory  j'*'  — — Indeed  after 
the  creatures  are  intended  to  be  created,,^  God  may  be  con- 
ceived of  as  being  moved  by  benevolence  to  thefe  creatures, 
in  the  ftridleft  fenfe,  in  his  dealings  with,  and  works  about 
them.     His  exercifing  his  goodnefs,  and  gratifying  his  be- 
nevolence   to  them  in  particular,  may  be  the  i^pnng  of  all 
God's  proceedings  thro'  the  univerfe  ;  as  being  now  the-de- 
termin'd  way  of  gratifying  his  general  inclination  to  diffufe 
himfelf.     Here  God's  acting  for  himfelf,  or  making  hirafelf 
ifll  laft  end,  and  his  acting   for  their  fake,  are  not  to  be  fet 
in  oppofition  ;  or  to  be  confidered  as  the  oppofite  parts  of  a 
disjuncStion  :  They  are  rather  to  be  conlidered  as  coinciding 
one  with  the  other,  and  implied  one  in  the  other.     But  yet 
God  is  to  be  confidered  as  firft  and  original  in  his  regard  ; 
and  the  creature  is  the  objedl  of  God's  regard  confequenti- 
ally  and  by  implication  as  being  as  it  were  comprehended  in 
God  'y  as  fhall  be  more  particularly  obferv'd  prefently. 

But  how  God's  value  for  and  delight  m  the  emanations 
of  his  fulnefs  in  the  work  of  creation,  argues;^  his  delight  in 
the  infinite  fulnefs  of  good  there  is  in  himfelf,  and  the  fu- 

preme 


Very  rcjnarkable  is  that  place,  Joh.  xii  23,  24.  "  And  Jefus  an- 
fw ered  them  faying  :  the  hopr  is  come  that  the  fon  of  man 
fkould  be  glorified.  Verily  I  fay  unto  you,  except  a  corn  of 
wheat  fail  into  the  ground  and  die.it  abideth  alone ;  but  if  it  die 
it  bringeth  forth  much  fruit."  He  had  refpeft  herein,  to  the 
blefTed  fruits  of  Chrift's  death,  in  the  converfion,  faivation,  and 
eternal  happinefs  and  holinefs  of  thofc  tha:  ihould  be  redeemed 
by  him.  This  confequence  of  his  death,  he  calls  his  glory  ; 
and  his  obtaining  this  fruit  he  calls  his  being  glorified  :  As  the 
flourifliing  beautiful  produce  of  a  corn  of  wheat  fown  in  the 
ground  is  its  glory.  Without  this  he  is  alone  as  Adam  was  be- 
fore Eve  was  created  :  But  from  him  by  his  death  proceeds  a, 
glorious  offspring ;  in  which  he  is  communicaied,  that  is  his 
fulnefs  and  glory  :  As  from  Adam  in  his  deep  fleep  proceeds 
the  woman  a  beaatii'ul  companion  to  fill  his  emptmefs,  and  re- 
lieve his  folitarirefs.  By  Chrift's  death,  his  fulnefs  is  abundant- 
ly difFufed  in  many  ftreams  ;  and  exprefTed  in  the  beauty  and 
gJory  of  a  great  multitude  of  his  fpiriiual  ofFspring, 


Chap.  L        ^'«  ^^^  Creation  of  the  WorJJ.      2j 

preme  refped  and  regard  he  has  for  himfelf ;  and  that  in 
making  thefe  emanations  of  himfelf  his  end,  he  does  ulti- 
mately make  himfelf  hjs  end  in  creation^  will  more  clearly 
appear  by  confidering  more  particularly  the  nature  and  cir- 
cumftances  of  thefe  communications  of  God's  fulnefs  which 
are  made",  and  which  we  have  reafon  either  from  the  nature 
of  things,  or  the  word  of  God  to  fuppofe  (hall  be  made. 

One  part  of  that  divine  fulnefs  which  is  communicated, 
is  the  divine  knowledge.  That  communxated  knowledge 
which  muft  befuppos'd  to  pertain  to  God's  laft  end  in  cre- 
ating the  world,  is  the  creatures  knowledge  of  him.  For 
this  is  the  end  of  all  other  knowledge  :  And  even  th^^- 
culty  of  underftanding  would  be  vain  without  this.  And 
this  knowledge  is  moft  properly  a  communication  of  God's 
inhnite  knowledge  which  primarily  confilfs  in  the  know- 
ledge of  himfelf.  God  in  making  this  his  end, makes  him- 
felf his  end.  This  knowledge  in  the  creature,  is  but  a 
conformity  to  God.  'Tis  the  image  of  God's  own  know- 
ledge ot  himfelf.  'Tis  a  participation  of  the  fame  :  'Tisas 
much  the  fame  as  'tis  poflible  for  that  to  be,  which  is  infi- 
nitely lefs  in  degree  :  As  particular  beams  of  the  fun  com- 
municated, are  the  light  and  glory  of  the  fun  in  ^art. 

Besides  God's  perfedions,  or  his  glory,  is  the  objc(5l  of 
this  knowledge,  or  the  thing  known  ;  fo  that  God  is  glo- 
rified in  it,  as  hereby  his  excellency  is  feen.  As  therefore 
God  vahjes  himfelf,  as  he  delights  in  his  own  knowledge ; 
he  muft  delight  in  everything  of  thit  nature  :  As  he  de- 
lights in  his  own  light,  he  muft  delight  in  every  beam  of 
that  light  :  And  as  he  highly  values  his  ov/n  excellency, 
he  muft  be  well  pleafed  in  having  it  manifefted,  and  fo 
glorified. 

Another  thing  wherein  the  emanation  of  divine  fulnefs 
that  is,  and  will  be  made  in  confequence  of  the  creation  of 
the  world,  is  the  communication  of  virtue  and  holinefs  to 
the  creature.  This  is  a  communication  of  God's  holinefs  ; 
fo  that  hereby  the  creature  partakes  of  God's  own  moral 
excellency  ;  which  is  properly  the  beauty  of  the  divine 
nature.  And  as  God  delights  in  his  own  beautv,  he  muft 
necefTarily   delight  in  the  creatures  hohnefs  -,  which  is  a 

conformity 


^'U  '  I     f 


30  ^OT>s  lajt  Lnd  Sect.IH. 

conformity  to,  and  participation  of  it,  as  truly  as  the  brlght- 
nefs  of  a  jewel,  held  in  the  fun's  beams,  is  a  participation, 
or  derivation  of  the  fun's  brightnefs,   tho'  immei]lly  jefs  in 

degree-^ And   then  it  muft  be  confidered  wherein    this 

holinefs  in  the  creature  confifts  ;  viz.  in  love,  which  is  the 
comprehenfion  ot  all  true  virtue  ;  and  primarily  Jn  love  to 
God,  which  is  exerciled  in  an  high  efteem  of  God,  admira- 
tion of  his  perfections,  complacency  in  them,  and  praife  of 
them.  All  which  things  are  nothing  elfe  but  the  hearts 
exalting,  magnifying,  or  glorifying  God  ;  which  as  1  (hew'd 
before,  God  neceiTarily  approves  of,  and  is  pleafed  with,  as 
he  loves  himfeif,  and  values  the  glory  of  his  own  nature. 

Another  part  ofGod'sfulnefs  which  he  communicates, 
is  his  happinefs.  This  happinefs  confifts  in  enjoying  and 
rejoicing  in  himfelf  :  And  fo  does  alfo  the  creatures  hap- 
pinefs. 'Tis,  as  has  been  obfeived  of  the  other,  a  partici- 
pation of  what  is  in  God  ;  and  God  and  his  glory  are  the 
obje6live  ground  of  it.  The  happinefs  of  the  creature  con- 
fifts in  rejoicing  in  God  ;  by  which  alfo  God  is  magnified 
and  exalted  :  Joy,or  the  exulting  of  the  heart  inGod's  glo- 
ry, is  one  thing  that  belongs  to  praife. So  that  God  is 

all  in  all,  with  refpedl  to  each  part  of  that  communication 
of  the  divine  fulnefs  which  is  made  to  the  creature.  What 
is  communicated  is  divine,  or  fomething  of  God  :  And 
each  communication  is  of  that  nature,  that  the  creature  to 
whom  it  is  made,  is  thereby  conform'd  to  God,  and  united 
to  him  ;  and  that  in  proportion  as  the  communication  is 
greater  or  lefs.  And  the  communicatiori  jtfeif,  is  no  other, 
in  the  very  nature  of  it,  than  that  wherein  the  very  honor, 
exaltation  and  praife  of  God  confifts. 

And  'tis  farther  to  be  confidered,  that  the  thing  which 
God  aimed  at  in  the  creation  of  the  world,  as  the  end  which 
he  had  ultimately  in  view,  was  that  commun  cation  of  him- 
felf, which  he  intended  throughout  all  eternity.  And  if 
we  attend  to  the  nature  and  circumftances  of  this  eternal  e- 
manation  of  divine  good,  it  will  more  clearly  ftiew  how  in 
making  this  his  end,  God  teftifies  a'  fupreme  refpe<5l  to  him- 
felf, and  makes  himfelf  his  end.  There  are  many  reafons 
to  think  that  what  God  has  in  view,  in  an  increaiing  com- 
munication of  himfelf  throughout  eternity,  is  an  increafing 

knowledge 


Ckap.  I.       ^'^  ^^^  Creation  of  the  World.       3  x 

knowledge  of  God,  love  10  him,  and  joy   in  him. And 

'tis  to  be  confider'd  that  the  more  thofc  divine  communica- 
tions increafe  in  the  creature,  the  more  it  becomes  one  with 
God  :  For  fo  much  the  more  is  it  united  to  God  in  love,  the 
heart  is    drawn  nearer  and  nearer  to  God,  and  the  union 
with  him  becomes  more  firm  and  clofe :  and  at  the  fame 
time   the   creature  becomes  more   and  more  conform*d  to 
God.  The  image  is  more  and  more  perfec5t,  and  fo  the  good 
thai  is  in  the  creature  comes  forever  nearer  and  nearer  to  an 
identity  with  that  which  is  in  God.     In  the  view  therefore, 
of  God,  who  has  a  comprehenfive  profped  of  the  inereafing 
union  and  conformitv  through  eternity,  it  muft  be  an  infi- 
nitely iViCt  and  perfea  nearnefs,  conformity,  and    onencypJ* 
For  it  will  for  ever  come  nearer  and  nearer  to  that  ftridtnefs 
and  perfection  of  union  which  there  is  between  the  Father 
and  the  Son  :  So  that  in  the  eyes  of  God,   who   perfectly 
fees  the  whole  of  it,  in  its  infinite  progrefs  and   increafe,  it 
muft  come  to  an  eminent  fulfilment  of  Chrift's   requeft,  in 
Joh.  xvii.  21,  23. — ''  That  they  all  may  be  one^    as    thou 
father  art  in  me,&  1  in  thee,that  they  alfo  may  be  one  in  us, 
1  in  them  and  thou  in  me, that  they  may  be  made  perfe(5t  in 
one*^     In  this  view,  thofe   eledt    creatures  which  muft  be 
looked  upon  as  the  end  of  all  the  reft  of  the  creation,  con- 
fidered  with  refpe^  to  the  whole  of  their  eternal  duration, 
and  as  fuch  made  God's  end,   muft  be  viewed  as  being,  as 
it  were,  one  with  God.     They  were  refpeded  as  brought 
home  to  him,  united  with  him,  centering  moft  perfectly 
in  him,  -and  as  it  were  fwallowed  up  in  him  :    fo  that  his 
refpe6t  to   them  finally    coincides  and  becomes  one  and 

the  fame  with  refpe6l  to  himfelf The  intereft  of   the 

creature.,  is,  as  it  were,  God's  own  intereft,  in  proportion 
to  the  degree  of  their  relation  and  union  to  God.  Thus 
the  intereft  of  a  man*s  family  is  look'd  upon  as  the  fame 
with  his  own  intereft  ;  becaufe  of  the  relation  they  ftand  in 
to  him  ;  his  propriety  in  them,  and  their  ftri6t  union 
with  him.  But  confider  God's  elecfl  creatures  with  refpedl 
to  their  eternal  duration,   fo  they  are   infinitely  dearer   to 

God,  than  a  man's  family  is  to  him. What  has  been 

faid,  fhews  that  as  all  things  are  from  God  as  their  firft 
caufe  and  fountain  ;  fo  all  things  tend  to  him,  and  in  their 
progrcfs  come  rearer  h  nearer  to  him  through  all  eternity  : 
which  argues  that  he  who  is  tlieir  firft  caufe  is  their  laft  end. 

Sect. 


32  (jrUD's  lajt  Lnd  Sect.  IV, 


Sect.     IV. 

COme  objedlions  confidered  which  may  be  made  againft 
*^  the  realonablenefs  of  what  has  been  faid  of  God's 
making  himfelf  his  laft  end. 

ObjeSi.  I.  Some  may  objecl  againft  what  has  been  faid, 
as  inconfiftent  with  God's  abfolute  independence  and  im- 
mutabihty  :  particularly  the  reprefentatioh  that  has  been 
made,  as  tho*  God  were  inclined  to  a  communication  of 
his  fulnefs  and  emanations  of  his  own  glory,  as  being  his 
ofp  mofi  glorious  and  compleat  ftall.  It  maytbe  iho't 
that  this  don't  well  confift  with  God's  being  feU- exiftent 
from  all  eternity  ;  abfolutely  pertecfl  in  himfelf,  in  the 
poffefTion  of  infinite  and  independent  good.  And  that  in 
genera],  to  fuppofe  that  God  makes  himfelf  his  end,  in  the 
creation  of  the  world,  feems  to  fuppofe  that  he  aims  at 
fome  intereft  or  happinefs  of  his  ownjnot  eafily  reconcileable 
with  his  being  happy,  perfedlly  &  infinitely  happy  in  him- 
felf. If  it  could  be  fuppofed  that  God  needed  any  thing; 
or  that  the  goodnefs  of  his  creatures  could  extend  to  him  ; 
or  that  they  could  be  profitable  to  him  ;  it  might  be  fit, that 
God  Ihould  make  himfelf,  and  his  own  intereft,  his  higheft 
and  Jaft  end  in  creating  the  world  :  and  there  would  be 
fome  reafon  and  ground  for  the  prececding  difcourfe. 
But  feeing  that  God  is  above  all  need  and  all  capacity  of 
being  added  to  and  advanced,  made  better  or  happier  in 
any  refpe6t  ;  to  what  purpofe  fhould  God  mske  himfelf 
his  end  ;  or  feek  to  advance  himfelf  in  any  refpedl  by  any 
of  his  works  ?  How  abfurd  is  it  to  fuppofe  that  God 
fhould  do  fuch  great  things  with  a  view  to  obtain,  what  he 
is  already  moft  perfe6tly  pofiefTed  of,  and  was  fo  from  all 
eternity  ;  and  therefore  can't  now  pofi'ibly  need,  nor  with 
any  colour  of  reafon  be  fuppos'd  to  feek  ? 

Anfwer  i.  Many  have  wrong  notions  of  God's  happi- 
nefs, as  refuiting  from  his  abfolute  felf-fufficience,  in- 
dependence, and  immutability.  Tho'  h  be  true,that  God's 
glory  and  happinefs  are  in  and  of  himfelf,  are  infinite  and 
can't  be  added  to,  unchangeable  for  the  whole  and  every 
part  of  which  he  is  perfectly  independent  of  the  creature  5' 

yet 


Chap.  I.       ^^  ^"^  Lreatton  of  the  Ivorld.      33 

yet  it  don't  hence  follow,  nor  is  it  true,  that  God  has  no 
real  and  proper  delight,  pleafure  or  happinefs,  in  any  of  his 
a(5is  or  communications  relative  to  the  creature  ;  or  efFe6>s 
he  produces  in  them  5  or  in  any  thing  he  fees  in  the  crea- 
tures qualifications,  difpofitions,  adions  and  ftate.  God 
may  have  a  real  and  proper  pleafure  or  happinefs  in  feeing 
the  happy  ftate  of  the  creature  :  yet  this  may  not  be  diffe- 
rent from  his  delight  in  himfelf;  being  a  delight  in  his 
own  infinite  goodnefs  ;  or  the  exercife  of  that  glorious 
propenfity  of  his  nature  to  diffuFe  and  communicate  him- 
felf, and  fo  gratifying  this  inclination  of  his  own  heart.  — - 
This  delight  which  God  has  in  his  creature's  happmefs, 
can't  properly  be  faid  to  be  what  God  receives  from  thp 
creature.  For  'tis  only  the  effecfl  of  his  own  work  in,  and 
communications  10  the  creature  ;  in  making  it,  and  admit- 
jng  it  to  a  participation  of  his  fulnefs.  As  the  fun  receives 
nothing  from  the  jewel  that  receives  its  light,  and  Ihmes 
pnly  by  a  participation  of  its  brightnefs. 

With  refpeft  alfo  to  the  creature's  holinefs  ;  God  may 
have  a  proper  delight  and  joy  in  imparting  this  to  the  crea- 
ture,as  gratifying  herebyjhis  inclination,to  communicate  of 
his  own  excellent  fulnefs.  God  may  delight  with  true  and 
great  pleafure  in  beholding  that  beauty  which  is  an  image 
and  communication  of  his  own  beauty,  an  expreflion  and 
manifeftation  of  his  own  lovelinefs.  And  this  is  fo  far  from 
being  ah  inftance  of  his  happinefs  not  being  in  and  from 
himfelf,  that  'tis  an  evidence  that  he  is  happy  in  himfelf,  or 
delights  and  has  pleafure  in  his  own  beauty.  If  he  did  not 
take  pleafure  in  the  expreffion  of  his  own  beauty,  it  would 
rather  be  an  evidence  that  he  don't  delight  in  his  own  beau- 
ty ;  that  he  hath  not  his  happinefs   and  enjoyment  in  his 

own  beauty  and   perfedion. So  that  if  we  fuppofc  God 

has  real  pleafure  and  happinefs  in  the  holy  love  and 
praife  of  his  faints,  as  the  image  and  communication  of 
his  own  holinefs,  it  is  not  properly  any  pleafure  diftincSt 
from  the  pleafure  he  has  in  himfelf  \  but  is  truly  an  inftance 
of  it. 

And  with  refpedl  to  God's  bemg  glorifiedin  this  refpcc?^, 
that  thofe  perfedlions  wher^n  his  glory  confifts,  are  exer- 
ciXed  and  exprefled  in  thtir^oper  and  corrcfponding  efr«<5ls  ^ 

F  as 


34  \jUUs  lajt  tLna  Sect.IV. 

as  his  wlfoom  In  wife  defigns  and  well- contrived  works,-—  ' 
his  power  in  great  efFe^^sr— his  juftice  in  ads  ot  righteouf- 
•nefs  — -  his  goodnefs  in  cummuaicating  happin^fs  ;  and  fo 
his  (hewing  forth  the  glory  of.  his  own  nature,  in  its  being 
exercifed,  exhibited,  communicated,  known,  and  eftcemcd  : 
his  having  delight  herein  does  not  argue  that  his  pleafure 
or  happinefs  is  not  in  himfejf,  and  his  own  glory  ;  but  the 
contrary.  This  is  the  neceflary  confequence  of  his  delight- 
ing in  the  glory  of  his  nature,  that  he  delights  in  the  ema- 
nation and  effulgence  of  it. 

Nor  do  any    of  thefe  things   argue  any  dependence  in 
God    on  the  creature  for  happinefs.     Tho'    h.e   has   real 
pieafure  in  the  creature's  holinefs  and  happinefs  ;  yet  this 
is  nor  properly  any  pleafure  which  he   receives   from    the 
creature.     For  thefe  things  are  what  he  gives  the  creature. 
Th«y  are  wholly  and  entirely  from  him.     Therefore  they 
arc  nothing  that  they  give  to  Gcd  by  which   thev  add  to 
him.     His  rejoycing  therein, is  rather  a  rejoicing  in  his  own 
a>51s,  and  his  own  glory  exprefled  in  thofe  a<^s,   than  a  jcy 
tierived  from  the  creature.     God's  joy   is  dependent   on 
nothing  befides  his  own  adl,  which  he  exerts  with  an  abfo- 
jute  and  independent  power.     And  yet,  in  fome  fenfe  it  can 
be  truly  faid  that  God  has  the  more  delight    and  pleafure 
for  th«  holinefs  and  happinefs  of  his  creatures.     Becaufe 
God  would  be  lefs  happy,    if  he  was  lefs  good  :    or  if  he 
had  not  that  perfedlion  of  nature  which  confifts  i»  a  pro- 
penfuy  ot  nature  to  diffufe  of    his  own  fulnefs.     And  he 
would  be  lefs  happy,    if  it  were  poiTible  for  him  to  be  hin- 
der'd  in  the  exercife  of  his  eoodnefs,   and  his  other   per- 
fections in  their  proper  efFedls.     But  he  has  complear  hap- 
pinefs, becaufe  he  has  thefe  perfedlions,   and  can't  be  hin- 
dred    in    exercifing  and  difphying  them  tn    thei.r   proper 
eftedts.     And  this  furely  is  not  thus,   becaufe  he  is  depen- 
dent ;  but  becaufe  he  is  independent   on  any  other  that 
fncuUl  hinder  him. 

From  this  view  it  appears,  that  nothing  that  has  been 
faid  is  in  the  leaft  inconfiftent  with  thofe  exprefficns  in  the 
Scripture  that  fignify  that  man  can't  be  profitable  to  God  ; 
ihat  he  receives  nothing  of  us  by  any  of  our  wifdom  and 
ti^hteoufnefs,    f  pr  thefe  cxprefUon?  p(ainly  mgan  no  triore- 

than 


A 


CrtAP.  I.       ''^^  ^^^  ' Creation  of  the  TForU.       35 

than  that  God  is  abfplutely  independent  of  us  j  that  ,we 
have  nothing  ot  our  6wn,  no  ftock.  from  whence  we  can 
give  to  God  i  and  that  no  part  of  his  happinefs  originates 
frpm  man. 

From  what  has  been  faid  it  appears,  that  the  pleafure 
that  God  hath  m  thofe  things  which  have  been  mentioned, 
is  rather  a  pleafure  in  difFufmg  and  communicating  to  the 
creature,  than  in  receivi  g  trom  the  creature.  Surely, 
'tis  no  argument  of  indigence  in  God,  that  he  is  inclined 
to  communicate  ot  his  infinite  fulnefs.  Tis  no  argument 
of  the  emptinefs  or  deficiency  of  a  fountain,  that  it  is  in- 
chned  to  overflow. —  Another  thing  fignified  by  thefe  ex- 
prefTions  of  Icripture  is,  that  nothing  that  is  from  the  crea- 
ture, adds  to  or  alters  God's  happinefs,  as  tho'  it  were 
changeable  either  by  encreafe  or  diminution.  Nor  does 
any  thing  that  has  been  advanced  in  the  leaft  iuppofe  or 
infer  that  it  does,  oris  it  in  the  leaH:  inconfirtent  wiflitiie 
eternity,  and  moft  abfolute  immutability  of  God's  pleafure  * 

and  happinefs. For  tho'  thefe  communications  of  God, 

thefe  exercifes,  operations,  efFe(5fs  and  expreflions  of  his 
glorious  perfections,  which  God  rejoyces  in,  are  in  time  ; 
yet  his  joy  in  them  is  wiihcut  beginning  or  change,  l^hey 
were  always  equally  preftmt  in  the  divine  mind.  He  be- 
held them  with  equal  clearnefs  certainty  and  fulnefs  in  every 
refpt6t,as  he  doth  now.  They  were  always  equally  prefent  ; 
as  with  him  there  is  no  variablenefs  or  fucctflion.  He  ever 
beheld  arid  enjoyed  them  perte<5lly  in  his  own  independent 
and  immutable  power  and  will.  And  his  view  of,  and  joy 
in  them  is  eternally,  abfoiutely  perfedl  unchangeable  ^.an4 
independent.  It  can't  be  added  to  or  diminifhtd  by  the 
power  or  will  of  any  creature  :  nor  is  in  the  leafl  depeti'* 
dent  on  any  thing  mutable  or  contingent. 

2.  If  any  are  not  fatisfyed  with  the  preceeding  anfwer, 
but  fiill  infill  on  the  objecf^ion  :  kt  them  confider  whether 
they  can  devife  any  other  fcheme  of  God's  laft  end  in 
creating  the  world,  but  what  will  be  equally  obnr  x- 
ious  to  this  obje(5tion  in  its  fuil  force,  it  there  be  any 
force  in  it.  For  if  God  had  any  lad:  end  in  creating 
the  v^orld,  then  there  was  fomerhing,  in  fome  refpecl  future 
that  h?  aimed  at,  and  defign'd  to  bring  to  pafs  by  creat- 

?^  2  ing 


36  UOD's  lafi  End  sect.1V. 

ing  the  world  :  fomething  that  was  agreeable  to  his  incli- 
nation or  will  :  let  that  be  his  own  ^ory,  or  the  happi- 
nefs  of  his  creatures,  or  what  it  will.  Now  if  there  be  fome- 
thing that  God  feeks  as  agreeable,  or  grateful  to  hiin^ 
then  in  the  accompli(hnnent  of  it  he  is  gratifyed.  If  the 
laft  end  which  he  feeks  in  the  creation  of  the  world,  be 
truly  a  thing  grateful  to  him,  (as  certainly  it  is  if  it  be 
truly  his  end  and  truly  the  objedl  of  his  will)  then  it  is 
what  he  takes  a  real  delight  and  pleafure  in.  But  then  ac- 
cording to  the  argument  ot  the  objedion,  how  he  can  have 
any  thing  future  to  defire  or  feek,  who  is  already 
perfeaiy,  eternally  and  immutably  fatisfied  in  himfelf? 
What  can  remain  for  him  to  take  any  delight  in  or  to  be 
further  gratifyed  by,  whofe  eternal  and  unchangeable  de- 
light is  in  himfelf  as  his  own  compleat  obje<5l  of  enjoyment. 
Thus  the  obje6tor  will  be  prefTed  with  his  own  obje<5lion  ; 
let  him  embrace  what  notion  he  will  of  God's  end  in  the 
creation.  And  I  think  he  has  no  way  left  to  anfwer  but 
that  which  has  been  taken  ^bove. 

It  m^y  therefore  be  proper  Here  to  obferve,  that  let  what 
will  be  God*s  laft  end,  that,  he  muft  have  a  real  and  proper 
pleafure  in  :  Whatever  be  the  proper  object  of  his  will,  h« 
IS  gratified  in.  And  the  thing  is  either  grateful  to  him  iii 
itfeif  ;  or  for  fomething  elfe  for  which  he  wills  it  :  And 
fo  is  his  further  end.  But  whatever  isGod's  laft  end,that  he 
wills/^r  it*s  own  Jake  \  as  grateful  to  him  in  it  felf  :  or  which 
is  the  fame  thing- ;  it  is  that  which  he  truly  delights  in  j 
or  in  which  he  has  fome  degree  of  true  and  proper  plea- 
fure. Otherwife  v/e  muft  deny  any  fuch  thing  as  will  in 
God  with  refpec^  to  any  thing  brought  to  pafs  in  time  j 
and  fo  muft  deny  his  work  of  creation,  or  any  work  of  his 
providence  to  be  truly  voluntary.  But  we  have  as  much 
reafon  to  fuppofe  that  God's  works  in  creating  and  govern- 
ing the  v^orid,  are  properly  the  fruits  of  his  will,  as  of  his 
underftanding.  And  if  there  be  any  fuch  thing  at  all,  as 
what  ve  mean  by  aSis  of  will  in  God  ;  then  he  is  not 
indifferent  whether  his  will  be  fultiiled  or  not.  And  if  h^ 
is  not  indifferent,  then  he  is  truly  gratified  and  pleafed  in 
the  fulfilment  of  his  will  :  or  which  is  the  fame  thing,  he 
has  a  pleafure  in  it.  And  if  he  has  a  real  pleafure  in  at- 
taining his  end,    then  the  attainment  of  it  belongs  to  his 

happinefs. 


Cha?.  I.       ^^  ^"^  Lr  eat  ton  of  the  ivoria.      37 

happinefs.  That  in  which  God's  delight  or  pleafure  in 
any  meafure  confift%^hi&  happinefs  in  fome  meafure  con- 
filh.  To  fuppofe  that  God  has  pleafure  in  things,  that 
are  brought  to  pafs  in  time,  only  figuratively  and  metar- 
phoricaliy  ;  is  to  fuppofe  that  he  exercifes  will  about  thefc 
things,   and  makes  them  his  end  only  metaphorically. 

3.  The  doarine  "that  makes  God's  creatures  and  not 
himfelf,  to  be  his  laft  end,  is  a  doarine  the  fartheft  fron| 
having  a  favourable  afpedl:  on  God's  abfolute  felf-fufficience 
and  independence.  It  far  lefs  agrees  therewith  than  the  doc- 
trine againft  which  this  is  objeaed.  For  we  muft  conceive 
of  the  efficient  as  depending  on  his  ultimate  end.  He  de-^ 
jpends  on  this  end,  in  his  defires,  aims,aaions  and  purfuits  ; 
fo  that  he  fails  in  all  his  defires  aaions  and  purfuits,  if  he 
fails  of  his  end. — —  Now  if  God  himfelf  be  his  laft 
end,  then  in  his  dependence  on  his  end,  he  depends  oa 
nothing  but  himfelf.  If  all  things  be  of  him,  and  to  him» 
and  he  the  firft  and  the  laft,  this  ihews  him  to  be  all  in  all: 
He  is  all  to  himfelf.  He  goes  not  out  of  himfelf  in  what 
he  feeks  ;  but  hisdefires  and  purfuits  as  they  originate  from, 
fothey  terminate  in  himfelf  ;  and  he  is  dependent  on  none 
but  himfelf  in  the  beginning  or  end  of  any  of  his  exercifes  or 
operations.  But  if  not  himfelf,but  ihe  creature,  be  his  laft 
end,  then  as  he  depends  on  his  laft  end,  he  is  in  fome  fort 
dependent  on  the  creature*. 

Objea.  2.  Some  may  objea,  that  to  fuppofe  that  God 
iri.akes  himfelf  his  higheft  and  laft  end,  is  dilhonourable  to 
him  J  as  it  in  ejfFea  fuppofes,  that  God  does  every  thing 
from  a  felfifti  fpirit.  Selliftinels  is  looked  upon  as  mean  and 
fordid  in  the  creature  !  unbecoming  and  even  hateful  ii^ 
fuch  a  worm  of  tne  duft  as  man.  We  Ihould  look  upon 
a  man  as  of  a  bafe  and  contemptible  charaaer,  that  ftiould 
in  every  thing  he  did,  be  governed  by  felfifti  principles  ; 
fhou'd  make  his  private  intereft  his  governing  aim  in  alt 
his  condua  in  life.  How  far  then  (hould  we  be  from  at- 
tributing any  fuch  thing  to  the  fupream  Being,  the  blefled 
and  only  potentate!  Does  it  not  become  us  to  afcribe 
to  him,  the  moft  noble  and  generous  difpofitions  ;  and 
thofe  qualities  that  are  the  moft  remote  from  every  thing 
that  is  private,  narrow  and  fordid  .? 


.M 


-S  kjuus  la/i  l:.7ja  Sect.IV, 

j^nf.  I.  Such  an  obje<5lion  muft  arlfe  from  a  very  igno- 
rant or  inconfiderate  notion  of  the  vi||Jpf  felfifhnels,  and 
the  virtue  of  generofity.  It  by  feltilhnefs  be  meant,  a  cjif- 
pofiiion  in  any  being  to  regard  himleif ;  this  is  no  otherwifa^, 
vicious  or  unbecoming,  than  as  one  is  lefs  than  a  multi- 
tude ;  and  fo  the  public  weal  is4Df  greater  value  than  his 
particular  interefl:.  Among  created  beings  one  fingl^  per- 
foh  muft  be  looked  upon  as  inconfiderable  in  comparifon 
of  the  generality  -,  and  fo  his  intereft  as  of  little  importance 
compared  with  the  interefl:  of  the  whole  fyftem  ;  Therefore 
in  them,  a  difpofuion  to  preter  felf,  as  if  it  were  more  thiSn. 
all  is  exceeding  vicious.  But  it  is  vicious  on  no  other 
accoun^  than  as  it  is  a  difpofition  that  don'r  agree  with 
the  nature  ct  things  ;  and  that  which  is  indeed  the  greateft 
good.  And  a  difpofition  in  any  one  to  forego  his  own  in- 
tereft  tor  the  fake  ot  others,  is  no  further  excellent,  no  fur- 
ther worthy  the  name  of  generofity  than  it  is  a  treating 
things  according  to  their  true  value  ;  a  profecuting  fome- 
thing  moft  worthy  to  be  profecuted  ;  an  exprefTion  of  a 
difpofnic»n  to  prefer  fomething  to  felf-inrereil,  that  is  indeed 
preferabk  m  it  felt. — But  if  God  be  indeed  fo  great,  and  fo 
excellent,  that  all  other  beings  are  as  nothing  to  him,  and 
all  other  excellency  be  as  nothing  and  lefs  than  nothing,' 
and  vanity  in  comparifon  of  his  ;  and  God  be  omnifcient 
and  infallible  and  perfedly  knows  that  he  is  infinitely  the 
iTioft  valuable  being  j  then  it  is  fit  that  his  heart  fliould 
be  agreable  to  this,  which  is  indeed  the  true  nature  and 
proportion  of  things  and  agreable  to  this  infallible  and  all- 
comprehending  underifanding  which  he  h^s  of  them,  and  ' 
that  perfectly  dear  light  in  which  he  views  them  :  and  fo 
*tis  fit  and  fuitab'e  that  he  fhould  value  himlelf  infinitely 
more  than  his  creatures. 

2.ItT  created  beings,  a  regard  to  felf-intereft  may  pro- 
perly be  fet  in  oppofition  to  the  public  welfare;  becaufe 
'  «he  private  intereit  ot  one  pcrfon  may  be  inconfi^ent  with 
the  public  good  :  at  leaft  it  may  be  fo  in  the  apprehenfion 
of  that  perfon.  That,  which  this  perfon  looks  upon  as  his 
interefl  may  interfere  with,^  or  oppofc  the  general  good-^ 
Hence  his  private  intereft  may  be  regarded  and  purfued  in 
oppofition  to  the  public — But  this  can't  be  with  rcfpe6t  to 
the  fupream  Bein?,  the  author  Si  head  of  the  whole  fyftem  5 

on 


Chap. I.        ^'^  ^"^  Creation,  of  the  Worh.        39 

on  whom  all  abfolutely  depend  ;  who  is  the  fountain  of 
being;  and  good  to  tli,e  whole..  It  is  more  abfurd.to  fuppofe 
that  his  inierel\  (hould  be  oppofire  to  the  intereft  ot  the  uni- 
verfal  fyftcm,  than  that  the  welfare  of  the  head,  heart  and 
vitals  of  the  natural  body,  (hcu  d  be  oppofite  to  the  welfare 
of  the  body.  And  it  is  impoflible  that  God  who  is  omni- 
fcient  (hould  apprehend  the  matter  thus  ;  viz.  his  intereft-j 
as  being  inccnfiftent  with  the  good  and  intereii  of  the 
whole. 

3.   GOD's  feeking  himfelf  In  the  creation  of  tlie  world, 
in  the  manner  which   has  been  fuppofed,    is    fo    far  from 
being  inconfiftent  with  the   good  of  his  creatures,    or  any 
poifibility  of  bevng  {o  ;  that  it  is  a  kind  of  regard  to  himfelf. 
that  inclines  him  to  feek  the  good  of  his  creature.     It  is  a 
regard  to  himfelf  that  dilpofes  him  to  diftule  and  commu- 
nicate himlelf.     It   is  fuch   a   delight  in   his  own   internal 
fulnefs  and  glory,  that  difpofes  him  to  an  abundant  efFjfioii 
and  emanation  of  that  glory.     The  fame  difpofition,  that 
inclines  him  to  delight  in  his  glory,   caufes  him  to  delight 
in  the  exhibitions,    exprefllons  and  communications  of  it. 
This  is  a  natural  conclufi  n  — If  there  were  anyperfon  of 
fuch  a  talie  and  difpoHtionot  mind,  that  the  brightnefs  and 
light  of  the  fun  feem'd  unlovely  to  him,  he  would  be  willing 
that  the  fun's  brightnefs  and  light  Ihould  be  retaiaM  within 
it  felf :    Bur  thev,  that  delight  in    it,    to   v;hom  it  appears 
lovely  and  glorious,  will  efteem  it  an  amiable  and  glorious 
thing  to  have  it  diffufed  and  communicated  through  the 
v/orld. 

Here  by  the  way  It  may  be  properly  confidered,whether 
fome  writers  are  nor  chargeable  with  inconfiftence  in  ths 
rerpe6\,  viz.  that  whereas  they  fpeak  againfi  the  dT)c51rines 
of  God's  makmg  himfelf  his  own  highe(>  and  laft  end,  as 
tho*  this  were  an  ignoble  felnlbnefs  in  God  :  when  indeed 
heon^y  is  tit  to  be  made  the  higheft  end,  by  himfelf  and 
all  other  beings  ;  in  as  much  as  he  is  the  highefV  Bein^, 
and  infinitely  greater  and  more-worihy  than  all  other;?. -It 
"Yet  with  regard  to  creatures,  who  are  infinitely  lefs  worthy 
of  fupreme  and  uhim'nte  regard,  they  (in  effefl  ar  leaf^j 
fuppofe  that  they  necefiarily  ?t  all  times  fee.k  their  own 
feappiuefsj  aad  mak«  it  their  ultimate  end  inal',  even  their 
'  "  moit 


'J 


40  UULTs  lap  End  Se'ct.I?. 

moft  virtuous  a<5lions  :  And  that  this  principle,  regulated 
by  wifdom  and  prudence,  as  leading  to  that  which  is  their 
true  and  higheft  happinefs  is  thegfoundation  of  ail  virtue  and 
every  thing  that  is  morally  good  and  excellent  in  them. 

Obje<5t.  3.  To  what  has  been  has  been  fuppofedjthaiGod 
makes  himfelF  his  end  in  this  way,  viz.  in  feeking  that  his 
glory  &  excellent  perte(5lion  Ihouldbe  known, efttemed, loved 
and  delighted  in  by  his  creatures,  it  may  be  objtded,  that 
this  feems  unworthy  of  God.     It  is  confidered  as   below  a 
truly  great  man,  to  be  much  influenced  in  his  condu6V,  by 
a  defire  of  popular  applaufe.     The  notice  and  admiration 
of  a  gazing  multitude,  would  be  erteemed  but  a  low  endj^ 
to  be  aimed  at  by  a  prince  or  philofopher,  iii  sny  great  and 
noble  enterprize.  Hovv^  much  more  is  it  unworthy  the  great 
God,  to  perform  his  magnificent  works,  e.  g.  the  creation 
of  the  vaft  univerfe,  out  ©f  regard  to  the  notice  and  admi- 
ration of  worms  of  the  duft  :  That  the  difplays  of  his  mag- 
nificence may  be  gazed  at,  and  applauded  by  ihofe  who  are 
infinitely  more  beneath  him,  than  the  meaneft   rabble  are 
beneath  the  greateft  prince  or  philolopher. 

This  obje<5tion  is  fpecious.  It  hath  a  fhew  of  argu- 
ment ;  but  it  will  appear  to  b$  nothing  but  a  (hew^ 
if  we  confider, 

I.  Whether  or  no  it  be  not  worthy  of  God,  to  regard 
and  value  what  is  excellent  and  valuable  in  itfeif  j  and  fpt 
to  take  pleafure  in  its  exiftence. 

It  feems  not  liable  to  any  doubt,  that  there  could  be  no- 
thing future,  or  no  future  exiftence  worthy  to  be  defired  or 
fought  by  God,  and  fo  worthy  to  be  made  his  end,  if  no 
future  exifience  was  valuable  and  worthy  to  be  brought  to 
€ffe<5l.  If  when  the  world  was  not,  there  was  any  poflible 
future  thing  fit  and  valuable  in  itfeif,  I  think  the  knowledge 
of  God's  glory,  and  the  efteem  and  love  of  it  muft  be  fo. 
Underftanding  and  will  are  the  higheft  kind  of  created  ex- 
iftence. And  if  they  be  valuable.  It  muft  be  in  their  ex- 
crcife.  But  the  higheft  and  moft  excellent  kind  of  their 
cxercife,  is  in  fome  actual  knowledge  and  exercife  of  wilL 
And  certainly  the  moft  excellent  actual  knowledge  and 

*       win? 


Chap.  L      '«  '^^  LreaUon  oj  the  IV or  id,       43; 

v/ill,  that  can  be  in  the  ^^creature,  is  the  knowledge  and 
the  love  of  God.  And  the  moft  true  excellent  knov^ledge 
of  God  is  the  knowledge  of  his  glory  or  moral  excellence  .• 
and  the  moft  excellent  exercife  of  the  will  confifts  in  efteenji 
and  love  and  a  delight  in  his  glory.-  If  any  created  ex« 
iftence  is  in  itfelf  worthy  to  be,  or  any  thing  that  ever 
was  future  is  worthy  of  exiftence,  fuch  a  communication 
of  divine  fulnefs,  fuch  an  emanation  and  expreflion  of  the 
olivine  glory  is  worthy  of  exiftence.  But  if  nothing  that 
ever  was  future  v/as  worthy  to  exift,  then  no  future  thing 
was  worthy  to  be  aimed  at  by  God  in  creating  the  world. 
And  if  nothing  was  worthy  to  be  aimed  at  in  creatiorij 
then  nothing  was  worthy  to  be  God's  end  \n  creation. 

If  God's  own  excellency  and  glory  is  worthy  to  be  high» 
iy  valued  and  delighted  in  by  him,  then  the  value  and 
efteem  hereof  by  others,  is  worthy  to  be  regarded  by  him  : 
for  this  is  a  necefTary  confequence.  To  make  this 
plain,  let  it  be  confidered  how  it  is  with  regard  to  the 
excellent  qualities  of  another.  If  we  highly  value  the  vir- 
tues and  excellencies  of  a  friend,  in  proportion  as  we  do  fo» 
we  fhall  approve  of  and  like  others  efteem  of  them  ^  and 
fhall  difapprove  and  diflike  the  contempt  of  them,  li 
thefe  virtues  are  truly  valuable,  they  are  worthy  that  wc 
fhould  thus  approve  others  efteem,  and  difapprove  their 
contempt  of  them.—  And  the  cafe  is  the  fame  with  refpc($t 
to  any  Being's  own  qualities  or  attributes.  If  he  highly  ef- 
teems  them,  and  greatly  delights  in  them,  he  will  naturally 
and  neceftarily  love  to  fee  efteem  of  them  in  others,  &  difliks 
their  difefteem.  And  if  the  attributes  are  worthy  to  be 
highly  efteem'd  by  the  Being  w^ho  hath  them,  fo  is  the 
efteem  of  them  in  others  worthy  to  be  proportionably  ap- 
proved, and  regarded* I  defire  it  may    be  confidered, 

whether  it  be  unfit  that  God  fhould  be  difpleas'd  with  con- 
tempt of  himfelf  ?  If  not,  but  on  the  contrary  it  be  fit 
and  fuitable  that  he  ftiould  be  difpleafed  with  this,  there  is 
the  fame  reafon  that  he  Ihould  be  pleafed  v/ith  the  proper 
love  efteem  and  honor  of  himfelf. 

The  matter  may  be  alfo  cleared,  by  confidering  what  it 
would  become  us  to  approve  of  and  value  with  rcfpe6V  to 
any  public  fociety  wc  belong  to,  e.  r.  our  nation  or  oouptry. 

G  ii 


.*l 


42  \^uus  lajt  r.na  Sect.1V: 

It  becomes  us  to  love  our  Country  ;  ahd  therefore  it  be- 
comes us  to  value  the  juft  honor  of  our  country.  But  the 
fame  that  it  becomes  us  to  value  and  defire  for  a  friend, 
and  the  fame  that  it  becomes  us  to  defire  and  feck  for  the 
community,  the  fame  does  it  become  God  to  value  and  feck 
for.  himfelf  5  that  is  on  fuppofition  it  becomes  God  to  love 
himfeU  as  well  as  it  does  men  to  love  a  friend  or  the  pub- 
lic i  which  1  think  has  been  before  proved. 

Here  arc  two  things  that  ought  particularly  to  be  ad- 
%rerted  to— i.  That  in  God  the  love  of  himfelf,  and  the 
love  of  the  public  are  not  to  be  diftinguifhedj  as  in  man. 
Becaufe  God's  Being  as  it  were  comprehends  alh  His  ex- 
ifience,  being  infinite,  muft  be  equivalent  to  univerfal  cxifl- 
cnce.  And  for  the  fame  reafon  that  public  affedion  in 
the  creature  is  fit  and  beautiful,  God's  regard  to  himfelf 
mufl  be  fo  likewife.— ^  2.  In  God,  the  love  of  vsrhat  is  fit 
and  decent,  or  the  love  of  virtue,  can't  be  a  dif^in(5l  thing 
from  the  love  of  himfelf.  Becaufe  the  love  of  God  is  that 
wherein  all  virtue  and  holinefs  does  primarily  and  cheifly 
confift,  and  God's  own  holinefs  muft  primarily  confift  in  the 
love  of  himfelf;  as  was  before  obferved.  And  if  God's 
holinefs  confifls  in  love  to  himfelf,  then  it  will  imply  an 
approbation  of  and  pleafednefs  with  the  efteem  and  loveli- 
nefs  of  him  in  others.  Tor  a  Being  that  loves  himfelf,  ne- 
ceflfarily  loves  Love  to  himfelf.  If  holinefs  in  God  confift 
chiefly  in  love  to  himfelf,  holinefs  in  the  creature  muft 
chiefly  confift  in  love  to  him.  And  if  God  loves  holinefs  in 
himfelf,  he  muft  love  it  in  the  creature. 

>  Virtue  by  fuch  of  the  late  philofophers  as  feem  to  be  in 
fchief  repute,  is  placed  in  public  affe(5lion  or  general  bene- 
volence. And  if  the  efTence  of  virtue  lies  primarily  in 
this,  then  the  love  of  virtue  it  feif  is  virtuous,  no  otherwife, 
than  as  it  is  implied  in  or  arifes  from  this  public  affe6>ion, 
or  extcnllve  benevolence  of  mind.  Becaufe  if  a  man  truly 
loves  the  public,  he  nccefTarily  loves  Love  to  the  public. 

Now  therefore,  for  the  fame  reafon,  if  univerfal  bene- 
volence in  the  higheft  fenfe,  be  the  fame  thing  with  bene- 
volence to  the  divine  Being,  who  is  in  efTe6l  univerfal  Be- 
3ng,  it  will  follow,  that  love  to  virtue  itfelf  is  no  otherwife 
virtuous,  than  as  it  is  implied  in  or  anfes  from  I«ve  to  the 

divin© 


Ci^AP.  I.       ^^^  ^^^  Creatlan  of  the  World,      45 

divine  Being.  Confequently  God's  own  love  to  virtue  is 
implied  in  love  to  himfelf  :  and  is  virtuous  no  otherwif« 
than  as  it  arifes  from  love  to  himfelf.  So  that  God's  vir- 
tuous difpofition,  appearing  in  l©ve  to  holinefs  in  the  crea- 
ture, is  to  be  refolve4  into  the  fame  thing  v/ith  love  to 
himfelf.  And  confequently  v^^hereinfoever  he  makes  vir- 
tue his  end  he  makes  himfelf  his  end.— — -In  fine,  God 
being  as  it  were  an  all  comprehending  being,  all  his  mo- 
ral pcrfe(5lions,  as  his  holinefs,  juftice,  grace  and  benevo- 
lence are  fome  way  or  other  to  be  refolved  into  a  fu- 
pream  and  infinite  regard  to  himfelf  :  and  it  fo  it  will  be 
eafy  to  fuppofe  that  it  becomes  him  to  make  himfelf  his 
fupream  and  iaft  end  in  his  works, 

I  WOULD  here  obferve  by  the  way,  that  if  any 
infift  that  it  becomes  God  to  love  and  take  delight  in  the 
virtue  of  his  creatures  for  its  own  fake,  in  fuch  a  man- 
ner as  not  to  love  it  from  regard  to  himfelt  ;  and  fhat 
it  fuppofeth  too  much  felfidincis  to  fuppofe  that  all  God's 
delight  in  virtue  is  to  be  refolv'd  into  delight  in  himfelf : 
This  will  contradi6t  a  former  objedion  againft  God's  tak- 
ing pleafure  in  communications  of  himfelf  ;  viz.  that 
inafmuch  as  God  is  perfevStly  independent  and  felf-fufiicient 
therefore  all  his  happinefs  and  pleafure  confifts  in  the  in- 
"joyment  of  himfelf.  For  in  the  prcfent  objedion  it  is 
infiftcd  that  it  becomes  God  to  have  fome  pleafure,  love 
or  delight  in  virtue  difiind  from  his  delight  in  himfelf. 
So  that  If  the  fame  perfons  make  both  objedlions  they 
muft  be  inconfiftent  with  themfelves. 

2.  iN-anfwer  to  the  objc6lion  we  are  upon  ;  as  to  God's 
creatures  whofe  cfteem  and  love  he  feeks,  being  infinitely 
inferior  to  God  as  nothing  and  vanity. —  I  would  obferve 
that  it  is  not  unworthy  of  God  to  take  pleafure  in  that 
which  in  itfelf  is  fit  and  amiable,  ^even  in  thofe  that  are 
infinitely  below  him.  If  there  be  infinite  grace  and  con- 
defcention  in  it,  yet  thefc  are  not  unworthy  of  God  ; 
but  infinitely  to  his  honour  and  glory. 

They  who  Infift  that  God's  own  glory  was  not  an 
ultimate  end  of  his  creation  of  the  world  ;  but  that  al! 
that  he  h^d  any  ultimate  regard  to  was  th?  happinefs 


'44  GOD'S  lafl  End  s,,^if;_ 

of  his  creatures  ;  and  fuppofe  that  he  made  his  creatures, 
4nd  not  himfeJf  his  Jaft  end  ;  do  it  under  a  colour  of  ex- 
alting and  magnifying  God's  benevolence  ^nd  love  to  his 

creatures. But  if  his  love  to  them  be  fo  great,  and  he  fo 

highly  values  them  as  to  look  upon  them  worthy  to  be  his 
end  in  all  his  great  works  as  they  fuppofe  ;  they  are  not 
confiftent  with  themfelves,  in  fuppofmg  that  God  has  ib 
little  value  for  their  love  and  efleem.  For  as  the  nature 
of  love,  efpecially  great  love  caufes  him  that  loves  to  va- 
lue the  efteem  of  the  perfon  beloved  :  fo  that  God  fhould 
take  pleafure  in  the  creatures  juft  love  and  efteem  wfjl  fol- 
low both  from  .God*s  love  to  himfelf  and  his  love  to  his 
creatures.  If  he  efteem  and  love  himfeJf,  he  muft  ap- 
prove of  efteem  and  bve  to  himfelf;  and  difapprove  the 
contrary.  And  if  he  loves  and  values  the  creature,  he 
muft  value  and  take  delight  in  their  mutual  love  and 
efteem  :  becaufe  he  loves  not  becaufe  he  needs  them. 

3.  As  to  what  is  alledged  of  its  being  unworthy  of  great 
men  to  be  governed  in  their  condud  and  atchievements  by 
a  regard  to  the  applaufe  of  the  populace  :  I  would  obferve, 
Vv'hat  makes  their  applaufe  to  be  worthy  of  fo  little  regard, 
is  their  ignorance^  giddinefs  and  injuftice.  The  applaufe 
of  the  multitude  very  frequently  is  not  founded  on  any  jufl: 
view  and  underftanding  of  things,  but  on  humour,  miflake^ 
folly  and  unrcafonable  aife<5tions.  Such  applaufe  is  truly 
V'Orthy  to  be  difregarded  — But  'tis  not  beneath  a  man 
C)f  the  greateft  dignity  and  wifdom,  to  value  the  wife  and 
juft  efteem  of  others,  however  inferior  to  him.  The  con- 
trary, inftead  of  being  an  exprelTion  of  greatnefs  of  mind, 
would  ftiew  an  haughty  and  mean  fpirit.  'Tis  fuch  an  ef- 
teem in  his  creatures  only,*  that  God  hath  nny  regard  to  : 
for  'tis  fuch  ah  efteem  only  that  is  fit  and  amiable  in 
itielf. 

Ol'jcSi.  4.  To  fuppofe  that  God  makes  himfelf  his  ulti- 

ir.are   end  in  the  creation  of  the  world  derogates  from  the 

trecriefs  of  his  goodnefsjn  his  beneficence  to  his  creatures  i 

nd  from  their  obligations  to  gratitude  for  the  good  commu- 

licatcd,    ,Fcr  if  God,  in  communicating  his  tulnefs, makes 

;;:mrelf,  and    not  the  creatures,  his  end  ;  then  what  good 

he  does,  he  does  for  himfelf,  and  not  for  them  ^  for  his 

wn  fakc;  and  not  theirs,  ^^/^ 


Chap.  I.       ^«  ^"^  Lreation  Of  ihe  tVorld.       4J 

Anf,  God  and  the  creature  in  this  affair  of  the  emanati- 
on of  the  divine  fulnefs^  are  not  properly  fet  in  oppofition  5 
or  made  the  oppofite  parts  of  a  disjunction.  Nor  ought 
God's  glory  and  the  creatures  good,  to  be  fpoken  of  as  if 
they  were  properly  and  entirely  diftincfl,  as  they  are  in  the 
objedlion.  This  fupporeth5thatGod's  having  refpecSl  to  his 
glory  and  the  communication  of  good  to  his  creatures,  are 
things  altogether  different  :  that  God's  communicating 
his  fulnefs  for  himfelf,  and  his  doing  it  for  them,  are  things 

landing  in  a  proper  disjundtion  and  oppofition. Wheoe- 

as  if  we  were  capable  of  having  more  full  and  perfect  views 
of  God  and  divine  things,  which  are  fo  much  above  us, 
'tis  probable  it  would  appear  very  clear  to  us,  that  the  mat- 
ter is  quite  otherwife  :  and  thatthefe  things,  inftcad  of  ap- 
pearing entirely  diliincSt,  are  implied  one  in  the  other.  That 
God  in  feeking  his  glory,  therein  feeks  the  good  of  his  crea- 
tures. Becaufe  the  emanation  of  his  glory  (which  he  feeks 
and  delights  in,  as  he  delights  in  himfelf  &  his  own  eternal 
glory)  implies  the  communicated  excellency  and  happinefs 
of  his  creature.  And  that  in  communicating  his  fulnefs  for 
them,  he  does  it  for  himfelf.  Becaufe  their  good,  which 
he  feeks,  is  fo  much  in  union  and  communion  with  him- 
felf. God  is  their  good.  Their  excellency  and  happinefs 
is  nothing,  but  the  emanation  and  expreffion  of  God's  glo- 
ry :  God  in  feeking  their  glory  and  happinefs,  feeks  him- 
felf: and  in  feeking  himfelf,  i.  e.  himielf  diffufed  and  ex- 
preffed,  fwhch  he  delights  in,  as  he  delights  in  his  own 
beauty  amd  fulnefs)  he  leeks  their  glory  and  happinefs. 

This  wIH  the  better  appear,  if  we  confider  the  degree  and 
manner.in  which  he  aimed  at  the  creatures  excellency  aiici 
happinefs  in  his  creating  the  world  ;  viz.  the  degree  and  . 
manner  of  the  creatures  glory  and  happinefs  during  the 
whole  of  the  defign'd  eternal  duration  ot  the  world,  he  was 
about  to  create  :  which  is  in  greater  and  greater  nearnefs 
and  ftridnefs  of  union  with  himfelf,  and  greater  and  greater 
communion  and  participation  with  him  in  his  own  glory 
and  happinefs,  in  conflant  progreffion,  throughout  all  eter- 
nity. As  the  creature's  good  was  viewed  in  this  manner 
when  God  made  the  world  for  it,  viz.  v/ith  refpedl  to  the 
whole  of  the  eternal  duration  of  it,  and  the  eternally  pro- 
greffi^'e  union   and  communion  v;ith  him  j  fo  the  creature 

mufl 


46  UODs  tajt  End  Sect.  IV. 

muft  be  viewed  as  in  infinite  ftri6J:  union  with  himfelf. 
In  this  view  it  appears  that  God*s  refpe<5l  to  the  creature, 
in  the  whole,  unites  with  his  refpc6l  to  himfelf.  Both  re- 
gards are  like  two  lines  which  feem  at  the  beginning  to  be 
^parate,  but  aim  finally  to  meet  in  one,  both  being  direct- 
ed to  the  fame  center. And  as  to  the  good  of  the  crea- 
ture itfelf,  if  viewed  in  its  whole  duration,  and  infinite  pro- 
greflion,  it  muft  be  viewed  as  infinite  ;  and  fonot  only  be- 
ing fome  communication  of  God's  glory,  but  as  coming 
nearer  and  nearer  to  the  fame  thing  in  its  infinite  fulnefs. 
The  nearer  any  thing  comes  to  infinite,  the  nearer  it  cJomes 
to  an  identity  with  God.  And  if  any  good,  as  viewed  by 
God,  is  beheld  as  infinite,  it  can't  be  viewed  as  a  diftindl 
thing  frorn  God*s  own  infinite  glory. 

The  apoftle's  difcourfe  of  the  great  love  of  Chrift  to  men, 
Eph.  5.  25.  to  the  end,  leads  us  thus  to  think  of  the  love 
of  Chrift  to  his  church  ;  as  coinciding  with  his  love  to 
himfelf,  by  virtue  of  the  ftri<5t  union  of  the  church  with 
liim.  Thus  '*  hufbands  love  your  wives,  as  Chrift  alfo 
loved  the  church,  and  gave  himfelf  for  it — that  he  might 
prefent  it  ^o  himfelf  a  glorious  church.  So  ought  men  to 
love  their  v^ives,  as  their  own  bodies.  He  that  loveth  his 
Wife  loveth  himfelf— even  as  the  Lord  the  church  ;  for  we 
are  members  of  his  body,  of  his  flefli,  and  of  his  bones." 

Now  I  apprehend  that  there  is  nothing  in  this  manner 
of  God's  feeking  the  good  of  the  creatures,  or  in  his  difpo- 
fu ion  to  communicate  of  his  own  fulnefs  to  them,  that  at 
all  derogates  from  theexcellence  of  it  jor  the  creature's  ob- 
ligation. 

God's  difpofition  to  communicate  good,  or  to'caufe  his 
own  infinite  fulnefs  to  flow  forth,  is  not  the  lefs  properly 
called  God's  goodnefs,  becaule  the  good  that  he  communi- 
cates, is  fomething  of  himfelf;  a  communication  of  his 
own  glory,  and  what  he  delights  in  as  he  delights  in  his  own 
glory.  The  creature  has  no  lefs  benefit  by  it  ;  neither  has 
fuch  a  difpcfition  lefs  of  a  direct  tendency  to  the  creature's 
benefit  ;  or  the  lefs  of  a  tendency  to  love  to  the  creature, 
w  hen  the  creature  comes  to  exiO".  Nor  \$  this  difpofition  in 
God  to  communicate  of  and  diffufe  his  ov/n  good,  the  lefs 

excellent 


Chap.  I.       '^  '^^  Creation  of  the  World*       47 

JBxeeilent,  becaufe  it  is  implied  in  his  love  and  fegafd  to 
himfeif.  For  his  love  to  hlmfelf  don't  imply  it  any  other- 
wire,  but  as  it  implies  a  love  to  whatever  is  worthy  and  ex  ' 
cellent.  -The  emanation  of  God's  glory,  is  in  itfelf  worthy 
and  excellent,  and  fo  God  delights  in  it  :  and  his  delight 
in  this  excellent  thing,  is  implied  in  his  Jove  to  himfelf,  or 
his  own  fulnefs  ;  becaufe  that  is  the  fountain,  and  fo  the 
fum  and  comprehenfion  of  every  thing  that  is  excellent. 
And  the  matter  ftanding  thus, 'tis  evident,  that  thefe  things 
cannot  derogate  from  the  excellency  of  this  difpofition  in 
God,  to  an  emanation  of  his  own  fulnefs,  or  communicati- 
on of  good  to  the  creature. 

Nor  does  God*s  inclination  to  communicate  good  in 
this  manner,  i.  e.  from  regard  to  himfelf,  or  delight  in  his 
own  glory,  at  all  diminilh  the  freenefs  of  his  beneficence 
in  this  communication.  This  will  appear,  if  we  confidcr 
particularly,  in  what  ways,  doing  good  to  others  from  felf- 
love,  may  be  inconfiftent  with  the  freenefs  of  beneficcncCt 
And  1  conceive  there  are  only  thefe  two  ways, 

T.  When  any  does  good  to  another  from  confined  {t\U 
love,  that  is  oppolite  to  a  general  benevolence.  This  kind 
of  felflove  is  properly  cdXVd  felfijhnefs.  In  fome  fenfe,  the 
moft  benevolent  generous  perfon  in  the  world,  feeks  his  own 
happinefs  in  doing  good  to  others  ;  becaufe  he  places  his 
happinefs  in  their  good.  His  mind  is  fo  enlarged  as  to  take 
them,  as  it  were,  into  himfelf.  Thus  when  they  are  hap- 
py he  feels  it,  he  partakes  with  them,  and  is  happy  in  their 
happinefs.  This  is  fo  far  from  being inconfifteat  with  the 
freenefs  of  beneficence,  that  on  the  contrary,  free  benevo- 
lence arid  kindnefs  confifts  in  it.  The  moll  free  beneficence 
that  can  be  in  men,  is  doing  good,  not  from  a  confined  felf- 
iflincfs,  but  fr jm  a  difpofition  to  general  benevolence,  or 
Jove  10  beings  in  general. 

But  now,  with  refpad  to  the  divine  being,  there  Is  no 
fucii  thing  as  fuch  confin'd  felfiihnefs  in  him,  or  a  love  to 
himfelf,  oppofite  to  general  benevolence.  It  is  impoffi- 
blc,  becaufe  he  comprehends  all  entity,  and  all  excellence 
in  his  own  efTence.  The  tirft  Being,  the  eternal  and  infinite 
^eing,  is  in   cf3;t<5f>  B$ing  in  general    j    and   ccmprehends 

univsrfal 


/4S  uOD  s  hjl  End  Sect. IV' 

univerfal  exigence,  as  was  obferved  before.  God  in  his 
"benevolence  to  his  creatures,  can't  have  his  hesrt  enlarged 
in  fuch  a  manner  as  to  take  in  beings  that  he  finds,who  are 
originally  out  of  himfelf,  diftincSt  and  independent.  This 
can't  be  in  an  infinite  being,  v9ho  exifls  alcne  from  eter- 
nity. But  he,  from  his  goodnefs,  as  it  were  enlarges  him- 
felt  in  a  more  excellent  and  divine  manner.  This  is  by 
communicating  and  diffuling  himfelf ;  and  fo  inPttad  of 
finding,  making  objecSts  of  his  ^nevolence  :  not  by  taking 
into  himfejf  what  he  finds  diftTn(5t  from  himfelf,  and  fo 
partaking  of  their  good,  and  being  happy  in  them  ;  but 
by  flowing  forth,  and  exprefTing  himfelf  in  them,  and 
making  them  to  partake  of  him,  and  rejoicing  in  himfelit 
cxprefTed  in  them,  and  communicated  to  them. 

2.  Another  thing,  in  doing  good  to  others  from 
felf-love,  that  derogates  from  the  freenefs  of  the  goodnefs  ; 
is  doing  good  to  others  from  dependence  on  them  for  the 
good  we  need,  or  defire  :  which  dependence  obliges.  So 
that  in  our  beneficence  we  are  not  felf-moved,  but  as 
it  were,  conflrained  by  fomething  without  burfelves.  But 
it  has  been  particularly  fhewn  already,  that  God's  making 
himfelf  his  end,  in  the  manner  that  has  been  fpoken  ofg 
'argues  no  dependence  ;  but  is  ccnfiflent  with  abfolute  in- 
dependence_and  felf-fufficience. 

And  I  would  here  obferve,  that  there  is  fomething  in 
that  difpofition  in  God  to  communicate  goodnefs,  which 
fhews  him  to  be  independent  and  felf-rnoved  in  it,  in 
a  manner  that  is  peculiar,  and  above  what  is  in  the 
beneficence  of  creatures.  Creatures,  even  the  moft:  gra- 
cious of  them,  are  not  fo  independent  and  felf-moved  in 
their  goodnefs  ^  but  that  in  all  the  exercifes  of  it,  they 
are  excited  by  fome  objed  that  they  find  :  fomething  ap- 
pearing good,or  in  feme  rcfpefl  worthy  of  regard,  prefents 
itfcif,  arid  moves  their  kindncfs.  But  God  being  all  and 
alone  is  abfolutely  felf-moved.  The  exercifes  ot  his  com- 
municative difpofition  are  abfolutely  from  within  himfelf, 
not  finding  any  thing,  or  any  objed  to  excite  them  or  draw 
them  forth  :  but  all  that  is  good  and  worthy  in  the  ob- 
jedl,  and  the  very  being  of  the  'obje(^,  proceeding  from 
the  ever  flowing  of  his  fulnsfs,     "  .     ■ 

'     '      ■    '     '       -.  Thesh 


Chap.  I.       ^^  ^^^  Creation  of  the  World.      4^ 

These  things  (hew  that  the  fuppofition  of  God's  makr 
jng  himfelf  his  laft  end,  in  the  manner  fpoken  of,  don''t 
at  all  diminifh  the  creature's  obligation  to  gratitude,  for 
communications  of  good  it  receives.  For  if  it  JefTen  it's 
obligation,  it  muft  be  on  one  of  the  following  account. 
Either,  that  the  creature  has  not  fo  much  benefit  by  it  5 
or,  that  the  difpofition  it* flows  from  is  not  proper  good- 
nefs,  not  having  fo  direcSt  a  tendency  to  the  creatures 
benefit ;  or  that  the  difpofition  is  not  fo  virtuous  and  ex- 
cellent in  it's  kind  ;  or  that  the  beneficence  is  not  fo 
free.  But  it  has  been  obferved,  that  none  of  thefe  things 
take  place,  with  regard  to  that  difpofition,  which  ha^ 
htta  fuppofed  to  have  excited  God  to  create  the  world, 

I  CONFESS  there  is  a  degree  of  indiflincStnefs  and  ob- 
fcurity  in  the  clofe  confideration  of  fuch  fubjeds,  and  a 
great  imperfe(5tion  in  the  expreflions  we  ufe  concerning 
them  ;  arifing  unavoidably  from  the  infinite  fublimity  of 
the  fubje<^,  and  the  incomprehenfiblenefs  of  thofe  things 
that  arc  divine.  Hence  revelation  is  the  fureft  guide  in 
thefe  matters  ;  and  what  that  teaches  (hall  in  the  next 
place  be  confidered.  Neverthelefs,  the  endeavours  ufed  to 
difcover  what  the  voice  of  reafon  is,  fo  far  as  it  can  go, 
may  ferve  to  prepare  the  way,  by  obviating  cayils  infifted 
on  by  many  ;  and  to  fatisfy  us,  that  what  the  word  of  God 
fays  of  the  matter,  is  not  unreafonable  ;  and  thus  prepare 
our  minds  for  a  more  full  acquiefcence  in  the  inftrudions 
it  gives,  according  to  the  more  natural  and  genuine  fenfe 
of  words  and  exprefiions,  we  find  often  ufed  there  con- 
cerning  .this  fubjecSt. 


H  C    H    A    P^ 


^o  QODf  bjt  End  SectX 


C  H  A  P.     II. 

Wherein  it  is  enquired,  what  is  to  be  learned 
**  from  holy  fcripiures^  concerning  God's  laji 
end  in  the  creation  of  the  world. 


SECT.     L 


The  fcriptures  reprefent   God  as  making  hmfelf\h% 
own  lajl  end  in  the  creatloa  of  the  world. 

IT  is  manifeft,  that  the  fcriptures  fpeak,  on  all  occafions, 
as  tho'  God  made  himfelf  his  end.in  all  his  works  :  and 
as  tho'  the  fame  being,  who  is  the  firft  caufe  of  all  things, 
were  the  fupream  and  laft  end  of  all  things.  Thus  in  ifai. 
44.  6.  "  Thus  faith  the  Lord,  the  king  of  Ifrael,  and  his 
redeemer  the  Lord  of  hofts,  1  am  the  firft,  I  alfo  am  the 
]aft>  and  befides  me  there  is  no  God'\  Cap.  48.  12.  *'  I 
am  the  tirft,and  I  am  the  laft".  Rev.  i.  8.  I  am  alpha  and 
omega, the  beginning  arid  the  ending,faith  the  Lord,  which 
is,  and  was,  and  which  is  to  come,  the  almighty,  ver.  ir. 
1  am  a^pha  and  omega,  the  firft  and  the  laft.  ver.  17. 1  am 
the  firft  and  the  laft^  Cap.  21.  6.  "  And  he  faid  unto 
me,  it  is  done,  I  am  alpha  and  omega,  the  beginning  and 
the  end".  Cap.  22.  13.  "I  am  alpha  and  omega,  the  be- 
ginning and  the  end,  the  fifft  and  the  laft". 

And  when  God  is  fo  often  fpoken  of  as  the  laft  as  well 
a»  the  iirft,  and  the  end  as  welf  as  the  beginning,  what  is 
meant  (or  at  leaft  implied  j  is,  that  as  he  is  the  firft  effici- 
ent caufe  and  fountain  from  whence  all  things  originate  ; 
fo  he  is  the  laft  final  caufe  for  which  they  are  made  ;  the 
final  term  to  which  they  all  tend  in  their  ultimate  iiTue. 
OThis  feems  to  be  the  moft  natural  import  of  thefe  exprefTi- 
ons ;  and  is  confirmed  by  other  parallel  paf&ges  ;  as  Rom. 
J  I.  36,  "  For  of  him  and  thro'  and  to  him  are  all  things". 
CoL  I.  16,  "  For  by  him  were  all  things  created,  that  are 

iiJ 


Chap.  IL      '*^  ^^^^  Creation  of  the  World.       51 

in  heaven,  and  that  are  in  earth,  vlfible  and  invifible,  whe- 
ther they  be  thrones  or  dominions,  principalities  and  pow- 
ers, all  things  were  created  by  him,  and  for  him".  Heb. 
2.  10.  "  For  it  became  him,  by  whom  are  all  things,  and 
for  whom  are  all  things".  In  Prov.  16.  4.  'tis  faid  e^ 
prefly,  "  The  Lord  hath  made  all  things  for  himfelf". 

And  the  manner  is  obfervable,  in  which  God  is  faid  to 
be  the  laft,  to  whom,  and  for  whom  are  all  things.  'Tis 
evidently  fpoken  of  as  a  meet  and  fuitable  thing,  a  branch 
of  his  glory  ;  a  meet  prerogative  of  the  great,  infinite  and 
eternal  being  ;  a  thing  becoming  the  dignity  of  him  who 
is  infinitely  above  all  other  beings  ;  from  whom  all  things 
are,  and  by  v;hom  they  confifl,  and  in  comparifon  witji 
whom,  all  other  things  are  as  nothing. 


Sect.      H. 

TlCTHereln  feme  pofitions  are  advanced  concerning  a juft 
^^    method  of  arguing  in  this  affair,  from  what  we  find 
in  holy  fcriptures. 

We  have  feen  that  the  fcriptures  fpeak  of  the  creation  of 
the  world  as  being  for  God,  as  its  end.  What  remains 
therefore  to  be  enquired  into,  is,  which  way  do  ihefcripturss 
reprefent  God  as  making  himfelf  his  end  ? 

It  is  evident  that  God  don't  make  his  exiftence  or  being 
the  end  of  the  creation  ;  nor  can  he  be  fuppofed  to  do  fo 
without  great  abfurdity.  His  being  and  exillence  can't  be 
conceived  of  but  as  prior  to  any  of  God's  acls  or  defigns  : 
tliey  muft  be  prefuppofed'as  the  ground  of  them.  .There- 
fore it  can't  be  in  this  way  that  God  makes  himfelf  the  end 
of  his  creating  the  world.  He  can't  create  the  world  to  the 
end  that  he  may  have  exiftence ;  or  may  have  fuch  attri- 
butes and  perteclions,  and  fuch  an  effence.  Nor  do  the 
fcriptures  give  the  leaft  intimation  of  any  fuch  thing.  There- 
fore, what  divine  efFea,  or  what  is  it  in  relation  to  God^ 
that  is  the  thing  which  the  fcripture  teacheth  us  to  be  the 
end  he  aimed  at  in  his  works  of  creaucn,  in  d^figning  of 
'vvhich;,  h§  makes  /;/>?A'/his  end  I 


y. 


>2  GOD'S  hji  End  s,„.  II. 

In  order  to  a  right  underftanding  of  the  fcrlpture  doc« 
trine,  and  drawing  juft  inferences  from  what  we  find  faid  in 
the  word  of  God  relative  to  this  matter  ;  fo  to  open  the 
■way  to  a  true  and  definitive  anfwer  to  the  above  enquiry,  I 
Mould  lay  down  the  following  pofitions, 

Pofition,  I.  That  which  appears  to  be  fpoken  of  as 
God's  ultimate  end  in  his  worlcs  of  providence  in  general, 
we  may  juftly  fuppofe  to  be  his  laft  end  in  the^work  of  cre- 
ation  This  appears  from  what  was  obferved  before  (un- 
der the  fifth  particular  of  the  introduction)  which  I  need 
not  now  repeat, 

Pof.  2.  When  any  thing  appears  by  the  fctlpture  to  be 
the  laft  end  of  feme  of  the  v/orks  of  God,  which  thing  ap- 
pears in  fa6f,  to  be  the  refult,  not  only  of  this  work,  but  of 
God's  works  in  general.  And  altbo'  it  be  not  mentioned  as 
tne  end  of  thofe  works,  but  only  of  fome  of  them, yet  being 
adlually  the  refult  of  other  works  as  well  as  that,  &  nothing 
appears  peculiar,  in  the  nature  of  the  cafe,  that  renders  it  a 
fit,  and  beautiful  and  valuable  refult  of  thofe  particular 
works,  more  than  of  the  reft  ;  but  it  appears  with  equal 
reafon  deferable  and  valuable  in  the  cafe  of  all  works,  of 
which  it  is  fpoken  of  in.  the  word  of  God  as  (and  feen  infa6l 
to  be)  the  effeCl  ;  we  may  juftly  infer,  that  thing  to  be  the 
laft  end  of  thofe  other  works  alfo.  For  we  muft  fuppofe  it 
to  be  on  account  of  the  valuablenefs  of  the  efteCV,  that  it  is 
made  the  end  of  thofe  works  of  which  it  is  exprefly  fpoken 
of  as  the  end  :  and  this  efFe(5V,  by  the  fuppofition,  being  e- 
qually,  and  in  like  manner  the  refult  of  the  work,  and  of 
the  fame  value,  'tis  but  reafbnable  to  fuppofe,  that  it  is  the 
end  of  the  work,  of  which  it  is  naturally  tlie  confequence, 
m  one  cafe  as  well  as  in  another. 

Pof.  3.  The  ultimate  end  of  God's  creating  the  v/orld, 
beinj2  alfo  (as  was  before  obferved)  the  laft  end  of  all  God's 
works  of  providence,  and  that  in  the  higheft  fenfe,  and  be- 
ing above  all  other  things  important,  we  may  well  prcfume 
that  this  end  will  be  chiefly  infifted  on  in  the  word  of  God, 
in  the  accoimt  it  gives  of  God's  defigns   and   ends  in  his 

works  of  providence- and  therefore,  if  there  be  any  par- 

aku!ar  thine,  that  we  find    more   frequently  mentioned  in 

fcripture 


Chap.II.       ^»  if^^  Lreatton  of  Ifft  fi^orlcf.      53 

fcrlpture  as  God's  ultimate  aim  in  his  works  of  providence, 
than  any  thing  elfe,  this  is  a  prefumption  that  this  is  the 
fupreme  and  ultimate  end  of  God's  works  in  general,  arx^ 
fo  the  end  of  the  work  of  creation. 

Pof.  4.  That  which  appears  from  the  word  of  God 
to  be  his  laft  end  with  refpedt  to  the  moral  world,  or 
God's  laft  end  in  the  creation  and  difpofal  of  the  intel- 
ligent part  of  the  fyftem,  and  in  the  moral  government 
of  the  world,  that  is  God's  laft  end  in  the  work  of 
creation  in  general.  Becaufe  it  is  evident,, from  the  con- 
ftitution  of  the  world  itfelf,  as  well  as  from  the  word  of 
God,  that  the  moral  part  is.  the  end  of  all  the  reft  of 
the  creation.  The  inanimate  unintelligent  part  is  made 
for  the  rational  as  much  as  a  houfe  is  prepared  for  the 
inhabitant.  And  it  is  evident  alfo  from  reafon  and 
the  word  of  God,  that  it  is  with  regard  to  what  is  moral 
in  them,  or  for  the  fake  of  fome  moral  good  in  them, 
that  moral  agents  are  made  Si  the  world  made  for  them.— - 
But  it  is  further  evident  that  whatfoever  is  the  laft  end  of 
that  part  of  creation  that  is  the  end  of  all  the  reft,  and  for 
which  all  the  reft  of  the  world  was  made,  muft  be  the 
laft  end  of  the  whole.  If  all  the  other  parts  of  a  watch 
are  made  for  the  hand  of  the  watch,  to  move  that  aright, 
and  for  a  due  and  proper  regulation  of  that,  then  it  will 
follow,  that  the  laft  end  of  the  hand,  is  the  laft  end  of  the 
whole  machine. 

Pof.  5.  That,  which  appears  from  the  fcrlpture  to 
be  God's  laft  end  in  the  chief  work  or  works  of  his  pro- 
vidence,, we  may  well  determine  is  God's  laft  end  in  cre- 
ating the  world.  For  as  was  obferved,  we  may  juftiy  in- 
fer the  end  of  a  thing  from  the  ufe  of  it.  We  may  juftly 
infer  the  end  of  a  clock,  a  chariot,  a  fliip,  or  water-en- 
gine from  the  main  ufe  to  which  it  is  applied.  But  God's 
providence  is  his  ufe  of  the  world  he  has  made.  And  if 
there  be  nr.y  work  or  works  of  providence  that  are  evi- 
dently God's  main  work  or  works,  herein  appears  and 
confifts  the  main  ufe  that  God  makes  of  the  creation.— 
From  thefc  two  laft  pofttions  we  tniy  infer  the  next,  viz. 

Pof.  6. 


.^4  GODVlaJiEnd  SHCT.ir. 

Pof.  6.  Whatever  appears  by  the  fcrlptures  to  be 
God's  laft  end  in  his  main  work  or  works  of  providence 
towards  the  moral  world,  that  we  juftly  infer  to  be  the  laft 
end  of  the  creation  of  the  world.  Becaufe  as  was  juft 
now  obferved,  the  moral  world  is  the  cheit  part  of  the  cre- 
ation and  the  end  of  the  reft  ;  and  God's  laft  end  in  cre- 
ating that  part  of  the  world,  muft  be  his  laft  end  in  the 
creation  of  the  whole.  And  it  appears  by  the  laft  pbft- 
tion,  that  the  end  of  God's  main  woik  or  works  of  provi- 
dence towards  them,  or  the  main  ufe  he  puts  them  to, 
(hews  the  laft  end  for  which  he  has  made  them  ;  and 
confequently  the  main  end  for  which  he  has  made  the 
whole  world. 

Pof.  7.  That  which  divine  revelation  fhews  to  be 
God's  laft  end  with  refpccSl  to  that  part  of  the  moral  world 
which  are  good,  or  which  are  according  to  his  mind,  or 
fuch  as  he  would  have  them  be;  I  fay  that  which  is 
God's  laft  end  with  refped  to  ihefe  (i.  e.  his  laft  end  in 
their  being,  and  in  their  being  good)  this  we  muft  fup- 
pofe  to  be  the  laft  end  of  God's  creating  the  world. 
For  it  has  been  already  fhev/n  that  God's  laft  end  in  the 
moral  part  of  creation  muft  be  the  end  of  the  whole. 
But  his  end  in  that  part  of  the  moral  world  that  are  good, 
muft  be  the  laft  end  for  which  he  has  made  the  moral 
world  in  general.  For  therein  confifts  the  goodnefs  of  a 
thing,  viz.  in  its  fitnefs  to  anfwer  its  end  :  or  at  leaft  this 
muft  be  goodnefs  in  the  eyes  of  the  author  of  that  thing. 
For  goodnefs  in  his  eyes  is  its  agreablenefs  to  his  mind. 
But  an  agreablenefs  to  his  mind  in  what  he  makes  for 
fome  end  or  ufe,  muft  be  an  agreablenefs  or  fitnefs  to 
that  end.  For  his  end  in  this  cafe  is  his  mind.  That 
which  he  chiefly  aims  at  in  that  thing,  is  chiefly  his  mind 
with  refpe^t  to  that  thing.  And  therefore  they  arc  good 
moral  agents,  who  are  fitted  for  the  end  for  which  God 
has  made  moral  agents  ;  as  they  are  good  machines,  in- 
ftruments  and  utenfils  that  are  fitted  to-  the  end  they  are 
defigned  for.  And  confequently  that  which  is  the  chief 
end  to  which  in  being  good  they  are  fitted  that  is  the 
ch.iefend  of  utenfils.  So  that  which  is  the  chief  end  to 
which  good  created  moral  agents  in  being  good  are  fitted, 
this  is  the  chief  end  of  moral  agents,  or  the  moral  part 

9f 


Ohap.  II.      ^^  ^"^  Lr  cation  of  the  Ivor  Id.     ^^ 

of  the   creation  ;    and   confequently   of  the   creation  in 
gerkeral. 

Pof.  8.  That,  which  the  word  of  God  requires  the 
intelligent  and  moral  part  of  the  worjd  to  feek  as  their 
main  end,  or  to  have  refped  to  in  that  they  do,  and  regu- 
late all  their  condudl  by,  as  their  ultimate  &  higheft  end,  that 
we  have  reafon  to  fuppofe  is  the  laft  end  for  which  God 
has  made  them  ;  and  confequently  by  pofition  fourth,  the 
laft  end  for  which  he  has  made  the  whole  world.  A  main 
difference  between  the  intelligent  and  moral  parts,  and  the 
reft  of  the  world,  lies  in  this,  that  the  former  are  capable 
of  knowing  their  creator,  and  the  end  for  which  he  made 
them,  and  capable  of  adively  complying  whh  his  defignin 
their  creation  and  promotmg  it  ;  while  other  creatures  can't 
promote  the  defign  of  their  creation,  only  palTively  and  e- 
ventually.  And  feeing  they  are  capable  of  knowing  the 
end  for  which  their  author  has  made  ihem,  'tis  doubtlefs 
their  duty  to  fall  in  with  it.  Their  wills  ought  to  comply 
with  the  will  of  the  creator  in  this  refpedl,  in  mainly  feek- 
ing  the  fame  as  their  laft  end  which  God  mainly  feeks 
as  their  laft  end.  This  muft  be  the  law  of  nature  and 
reafon  with  refpcdt  to  them.  And  we  muft  fuppofe  that 
God's  reveal'd  law,  and  the  law  of  nature  agree ;  and  that 
his  will,  as  a  lawgiver,  mufl  agree  with  his  v/ill  as  a  creator. 
Therefore  we  juftly  infer,  that  the  fame  thing  which  God's 
revealed  law  requires  intelligent  creatures  to  feek  as 
their  laft, and  greateft  end,  that  God  their  creator  has 
ma'ie  their  laft  end,  snd  fo  the  eiid  of  the  creation  of  the 
world. 

Pof.  9:  We  may  well  fuppofe  that  what  feems  m  holy 
fcripture  from  time  to  time  to  be  fpoken  of  as  the  main  end 
of  the  goodnefs  of  the  good  part  of  the  moral  world,  fo  that 
the  refped  and  relation  their  virtue  or  goodnefs  has  to  that 
end,  is  what  chiefly  makes  it  valuable  and  defirable  ;  I  fay, 
we  may  well  fuppofe  that  to  be  the  thing  which  is  God's 
laft  end  in  the  creation  of  the  moral  world  ;  and  fo  by  po- 
fition  fourth, of  the  whole  world.  For  the  end  of  the  good- 
nefs of  a  thing,  is  the  end  of  the  thing.  Herein,  it  was  ob- 
ferved  before,  muft  confift  the  goodnefs  or  valuablenefs 
Qf  any  thing  in  th«  eyes  9f  him  that  made  it  for   his 

ufc, 


56  GOD'S  la/}  End  Sect.  ll. 

ufe.  viz.  Its  being  good   for  that  ufc,  or  good  with  refpedl 
to  the  end  for  which  he  made  it. 

Pof.  10.  That  which  perfons  who  are  defcribed  in 
fcripture  as  approved  faints,  and  fet  forth  as  examples  of 
piety,  fought  as  their  laft  and  higheft  end  in  the  things 
which  they  did,  and  which  are  mentioned  as  parts  of  their 
holy  ccnverfation,  or  inftances  of  their  good  and  approved 
behaviour  ;  that  we  mull  fuppofe,  was  what  they  ought  to 
feek  as  their  laft  end  ;  and  confequently  by  the  preceeding 
pofition,  was  the  fame  with  God*s  laft  end  in  the  creation 
of  the  world. 

Pof.  ir.  That  which  appears  by  the  word  of  God  to 
be  that  end  or  event^in  the  defire  of  which,  the  fouls  of  the 
good  parts  of  the  moral  world,  efpecially  of  the  beft,  and 
in  their  beft  frames,  do  moft  naturally,  and  dire(5ily  exercife 
their  goodnefs  in,  and  in  expreffing  of  their  defire  of  this 
event  or  end,  they  do  moft  properly  and  dire<5\ly  exprefs 
their  refpe6t  to  God  ;  we  may,  I  fay,  well  fuppole,  that  e- 
vent  or  end  to  be  the  chief  and  ultimate  end  of  a  fpirit  of 
piety  and  goodnefs,  and  God's  chief  end  in  making  the  mo- 
ral world,  and  fo  the  whole  world.  For  doubtlefs  the  moft 
dire<5t  and  natural  defire  and  tendency  of  a  fpirit  of  true 
goodnefs  in  the  good  and  beft  part  of  the  moral  world  is  to 
the  chief  end  of  goodnefs,  and  fo  the  chief  end  of  the  cre- 
ation of  the  moral  world.  And  in  what  elfe  can  the  fpirit 
of  true  refpcdt  and  friendfhip  to  God  be  exprefs'd  by  way 
of  deftre,  than  defircs  of  the  fame  end,  which  God  himfelf 
chiefly  and  ultimately  defires  and  feeks  in  making  them  and  . 
all  other  things, 

Pof'  12.  Since  the  holy  fcriptures  teach  us  that  Jefus 
Chrift  is  the  head  of  the  moral  world,  and  efpecially  of  all 
the  good  part  of  it  ;  the  chief  ot  God's  fervants.  appointed 
to  be  the  head  of  his  faints  and  angels,  and  fet  forth  as  the 
chief  and  moft  perfect  pattern  and  example  of  goodnefs  ; 
we  may  well  fuppofe  by  the  foregoing  politions,  that  what 
he  fought  as  his  laft  end,  was  God's  laft  end  in  the  creati- 
on of  the  world. 


SECT. 


Chap.  II.  ^^^^  Creation  of  the  World         59 

them  exceeding  Jiappy  ;  ami  then  the  end  of  all,  or  the 
fum  of  God's  defign  in  all,  is  declared  to  be  God's  owa^ 
glory.  *'I  have  redeemed  thee,  I  have  called  thee  by  thy" 
name,  thou  art  mine. —  I  will  be  with  thee.— When  thou 
walked  thro'  the  fire,  thou  fhalt  not  be  burnt,  nor  the 
flame  kindle  upon  thee,—  thou  art  precious  and  honorable 
in  my  fight.  1  will  give  men  for  thee,  and  people  for  thy 
life.  Fear  not,  I  am  with  thee.— I  will  biing  my  Tons 
from  far,  and  m.y  daughters  from  the  ends  of  the  earth  ; 
every  one  that  is  called  by  my  name  :  for  1  have  created 
him  for  my  ghry^* 

So  It  plainly  Is  chap.  60.  vcr.  21.  the  whole  chapter  Is 
made  up  of  nothing  but  promifcs  of  future,  exceeding 
happinefs  to  God's  church.  But  for  brevity's  fake,  let  us 
take  only  the  two  preceeding  verfes.  "The  fun  fhall  be 
no  more  thy  light  by  day,  neither  for  brightnefs  fhall  the 
moon  give  light  unto  thee  :  but  the  Lord  fhall  be  unto  thee 
an  everlafting  light,  and  thy  God  thy  glory.  Thy  fun  fhall 
no  more  go  down,  neither  fhall  thy  moon  withdraw  itfelf : 
for  the  Lord  fhall  be  thine  everlafting  light,  and  the  days 
of  thy  mourning  fhall  be  ended.  Thy  people  alfo  fhall  be 
all  righteous  ;  they  fhall  inherit  the  land  forever,  the  branch 
of  my  planting,  the  work  of  my  hands,"  and  then  the  end 
of  all  is  added,  "  that  1  ?night  he  gkrifiedy  All  the  preceed- 
ing promifes  are  plainly  mentioned  as  fo  many  parts  or 
conftituents  of  the  great  and  exceeding  happinefs  of  God's 
people  ;  and  God's  glory  is  mentioned  rather  as  God's 
end,  or  the  fum  of  his  defign  in  this  happinefs,  than  this 
happir  efs  as  the  end  of  this  glory.  Juft  in  like  manner  is 
the  promife  in  the  third  verle  of  the  next  chapter.  To  ap- 
point to  them  that  mourn  in  Zion,  to  give  to  ihem  beauty 
for  adies,  the  oil  of  joy  for  mourning,  the  garment  of  praife 
for  the  fpirit  of  heavinefs,  that  they  might  be  called  trees 
of  righteoufnefs,  the  planting  of  the  Lord,  that  he  might  be 
glorified''.  The  work  of  God  promifed  to  be  effe<5ted,  is 
plainly  an  accomplifhment  of  the  joy,  gladnefs  and  happi- 
nefs of  God's  people,  inf^ead  of  their  mourning  and  forrow  ; 
and  the  end  in  which  the  work  ifTues,  or  that  in  which 
God's  defign  in  this  work  is  obtained  and  fummed  up,  is 
his  glory.  This  proves  by  the  feventh  pofition,  that  God's 
glory  is  the  end  of  the  creation. 

I  2  Ths 


6c  GOD' J  laft  End  Sect.  ill. 

The  fame  thing  maybe  argued  from  Jcr.  13,  n.  "For 
as  a  girdle  cleaveth  to  the  loins  of  a  man,  fo  have  I  caufed 
to  cleave  unto  me  the  whole  houfe  of  Ifrael,  and  the  whole 
houfe  of  Judah,  faith  the  Lord  :  that  they  might  be  unto 
me  for  a  people,  and  for  a  name,  and  for  a  praife,  2SiA  for  a 
glory  :  but  they  woukl  not  hear".  That  is,  God  fought  to 
make  them  to  be  his  own  holy  people  ;  or,  as  the  apoftle 
cxpreiTes  it,  his  peculiar  people,  zealous  of  good  works  ; 
that  fo  they  might  be  a  glory  to  him,  as  girdles  were  ufed 
in  thofe  days  for  ornament  and  beauty,  and  as  badges  of 
dignity  and  honor.*  Which  is  agreeable  to  the  places  ob- 
ferved  before,  that  fpeak  of  the  church  as  the  glory  of 
thrift. 

Now  when  God  fpeaks  of  himfelf,  as  feeking  a  peculiar 
and  holy  people  for  himfelf,  to  be  for  his  glory  and  honor, 
as  a  man  that  feeks  an  ornament  and  badge  of  honor  for 
his  glory,  'tis  not  natural  to  underftand  it  meerly  of  a  fub- 
ordinate  end,  as  tho*  God  had  no  refpedl  to  himfelf  in  it  ; 
but  only  the  good  of  others.  If  fo,  the  comparifon  would 
not  be  natural  ^  for  men  are  commonly  wont  to  feek  their 
cwn  glory  and'honor  in  adorning  themfelves, and  dignifying 
themfelvcs  with  badges  of  honor,  out  of  refpedt  to  theni- 
lelves. 

The  fame  do<5^rlne  feems  to  be  taught,  Eph.  44:  23* 
*'  Having  predeftinated  us  to  the  adoption  ot  children,  by 
Jefus  Chrift,  unto  himfelf,  according  to  the  good  pleafure 
of  his  will,  to  the  praife  of  the  glory  of  his  grace". 

The  fame  may  be  argued  from  Ifai.  44.  23.  "  For  the 
Lord  haih  redeemed  Jacob,  he  hath  glorifted  himfelf  in  If- 
rael". And  chap.  49.  3.  "  Thou  art  my  fervant  Jacob, 
in  whom  I  will  be  glorified".  Joh.  17.  10.  "  And  all 
mine  arc  thine,  and  thine  are  mine,  and  I  am  gl^itied  in 
them".  2  Thef.  i.  10.  "  When  he  (hail  come  to  be  glo- 
rified in  his  faints",  ver.  11.  12.  <«  Wherefore  alfo  we 
pray  always   for  you,  that  our  God  would  count  you  wor- 


*  ^S'ee  vr.  9,  and    alfo   Ifai.  3.    24.    and  zz,    2i>  And    ^3.  ic, 
2  Sain.  iB.  XI,     Excd.  28.  8, 


6hap.  II.         '^  ^^^  Creation  of  the  WorU.       6l 

thy  of  his  calling,  and  fulfill  all  the  good  pleafurc  of  his 
goodnefs,  and  the  work  of  faith  with  power :  that  the  name 
of  our  Lord  Jefus  may  be  glorified  in  you,  and  ye  in  him, 
according  to  the  grace  of  God  and  our  Lord  Jefus  ChrilV*. 

3.  The  fcripture  fpeaks  from  time  to  timcjof  God's  glo- 
ry, as  tho'  it  were  his  ultimate  end  ot  the  goodnefs  of  the 
moral  part  of  the  creation  ;  and  that  end,  in  a  refpedl  and 
relation  to  which  chiefly  it  is,  that  the  value  or  worth  of 
their  virtue  coniifts.  As  in  Phil.  i.  10.  11.  "That  ye 
may  approve  things  that  are  excellent,  that  ye  may  be  fin- 
cere,  and  without  offence  till  the  day  of  Chrift  :  being  fill- 
ed with  the, fruits  of  righteoufnefs,  which  are  by  Jefus 
Chrift,  unto  the  glory  and  praife  of  God."  Here  the 
apolle  (hews  how  the  fruits  of  righteoufnefs  in  them  are 
valuable  and  how  they  anfwer  their  end.  viz.  in  being 
*'  by  Jefus  Chrift  to  the  praife  and  glory  of  God."  Joh.  15. 
8.  '^-Herein  is  my  .father  glorified,  that  ye  bear  much 
fruit."  Signifying  that  by  this  means  it  is,  that  the  great 
end  of  religion  is  to  be  anfwered.  And  in  i  P^t.  4,  ii. 
the  apofile  directs  the  chriftians  to  regulate  all  their  reli- 
gious performances,  with  reference  to  that  one  end.  *'If 
any  man  fpeak,  let  him  fpeak  as  the  oracles  of  God  :  if 
any  man  minifter,  let  him  do  it  as  of  the  ability  which 
God  giveth,  that  God  in  all  things  may  beglorified  ;  to 
whom  be  praife  and  dominion  forever  and  ever,  amen.*' 
And,  from  time  to  time,  embracing  and  pfadlifing  true  re- 
ligion, and  repenting  of  fin,  and  turning  to  holinefs,  is  ex- 
prefled  by'  glorifying  God,  as  tho'  that  were  the  fum  and 
end  of  the  whole  matter.  Rev.  11.  13.  "And  in  the  earth- 
quake were  flain  ot  men  {<iVQn  flioufand  ;  and  the  remnant 
were  affrighted,  and  gave  glory  to  the  God  of  heaven." 
So,  Rev.  14.  6,  7.  "  And  I  faw  another  angel  fiy  in  the 
midft   of  heaven,   having  the  everlafiing  gofpel  to  preach 

to  them  that  dwell  on  the  earth  j faying  with  a  lend 

voice.  Fear  God,  and  give  glory  to  him."  As  tho*  this 
were  the  fum  and  end  of  that  virtue  and  religion,  which 
was  the  grand  defign  of  preaching  the  gofpel  every  where 
thro'  the  world.  Rev.  16.  9.  — "  And  repented  not,  to 
give  him  glory.'*  Which  is  as  much  as  to  fay,  mey  did 
not  forfake  their  fins  and  turn  to  true  religion,  that  God 
might  receive  that  which  is  the  great  &nd  he  feeks,  in  tho 


reJigJoa 


^2  GODs  lajl  End  Sect.4II. 

religion  he  requires  of  men.  See  to  the  fame  purpofc, 
Pfal.  22.  2l.r-- — 23.  JJai.  66.  19.  24.  15.  25.  3.  Jer,  13. 
15,  i6.  Dan,  5.  23.  ^i'w.  15.  5,6. 

And  as  the  cxerclfe  of  true  religion  and  virtue  in  chrifti- 
ans  is  fimimarily  exprefled  by  their  glorifying  God  ;  fo 
v/hen  the  good  influence  of  this  on  others,  as  bringing  them 
by  the  example  to  turn  to  the  ways  and  practice  of  true 
goodnefs,  is  fpoken  of,  it  is  exprefled  in  the  fame  manner, 
Adatt.  5.  i5.  *'  Let  your  light  lo  ihine  before  men,  that  o- 
thers  feeing  your  good  works,  may  glorify  your  father 
which  is  in  heaven."  i  Pet,  2.  12.  "•  Having  your  conver- 
fation  honeft  among  the  geniiles,  that  whereas  they  fpeak 
evil  againft  you  as  evil-doers,  they  may  by  your  good  works 
which  they  behold,  glorify  God  m  the  day  of  vifitation.'* 

That  the  ultimate  end  of  mora]  goodnefs,  or"  righte- 
oufnefs  is  anfwer'd  in  God's  glory  beiog  attain'd,  is  fuppo- 
fed  in  the  objedion  which  the  apoftle  makes,  or  fuppofes 
fome  will  make,  in  Rorn.  3.  7.  *'  For  if  the  truth  of  God 
hath  mere  abounded  thro'  my  lie  unto  his  glory,  why  am 
1  judged  as  a  fmner  ?"  i.  e.  feeing  the  great  end  of  righte- 
oufnefs  is  anfwer'd  by  my  fin,  in  God's  being  glorified, 
why  is  my  fm  condemned  and  punifhed  :  and  why  is  not 
•  my  vice  equivalent  to  virtue  ? 

And  the  glory  of  God  Is  fpcken  of  as  that  wherein 
confiih  the  value  and  end  of  particular  graces.  As  of  faith. 
Rem.  4.  20.  *'  He  daggered  not  at  the  promile  of  God  thro' 
unbelief  J  but  was  ftrong  in  faith,  giving  glory  to  God.'* 
FhiL  2.  If,  «'  Th5t  every  tfiPhgue  fliould  confefs  that  Jefus 
JS  the  Lord,  to  the  glory  of  God  the  father."  Of  repen- 
tance. Jo/h.  6.  19  «'  Give  !  pray  theeglciy,  to  the  Lord 
God  ot  iirae),  and  make  confcITiop  unto  him.'*  Of  cha- 
rity. 2  Ccr.  8.  19.  — '*  With  this  grace,  which  is  admi- 
rilired  by  us,  to  the  glory  of  the  fame  Lord,  and  declara- 
tion of  your  ready  mind."  Thankfeiving  and  praife.  Luk, 
7.  18.  ••*  There  are  not  found  that  returned  to  give  glory 
to  God,  fave  this  Granger."  Plai  50.  23.  **  Whofo  cffer- 
€th  praW;  glorifieth  me,  ard  to  him  that  ordfrelh  his  con- 
"V';;ria\>cn  arigh^,  will  I  fhew  the  falvarion  of  God."  Con- 
cerning which  ivU  place  may  be  obferv'd  j  ■ —  God  here 

feems 


Chap.  II.  ^^  ^^^  Creation  of  the  World.        63 

feems  to  fay  this  to  fuch  as  abounded  in  their  facrltices 
and  outward  ceremonies  of  religion,  as  taking  it  for  grant- 
ed, and  as  what  they  knew  already,  and  fuppofed  in  their 
religious  performances,  that  th«  end  of  all  religion  was  to 
glorify  God.  They  fuppofed  they  did  this  -in  the  bed 
manner,  in  offering  a  multitude  of  facrifices  (fee  the  pre- 
cceding  part  of  the  pfalm.)  But  here  God  corre6ts  this 
mlftake,  and  informs  that  this  grand  end  of  religion  is  not 
attained  this  way,  but  in  offering  the  rriore  fpiri:ual  facri- 
fices of  praife  and  a  holy  canverfation, 

In  fine,  the  words  of  the  apoflle  in   1  Cor.  6.  20.  are 
worthy  of  particular  notice.     "  Ye  are  not  your  own  5  tor 
ye  are  bought  with  a  price  :  therefore  glorify  God  in  your 
body  and  in  your  fpirit,  which  are  his."     Here  not  only 
is  glorifying  God  fpoken  of,  as  what  fummarily  compre- 
hends the  end  of  that  religion  and  fervice  of  God,   which 
is  the  end  of  Chrift's  redeeming  us :  but  here  I  would  fur- 
ther remark  this.  —  That  the  apoftle  in  this  place  urges, 
that  inasmuch  as  Vv^e  are  not  our  own,  but  bought  for  God, 
.  that  we  might  be  his  5  therefore  we  ought  not  to  aft  as  if 
we  were  our  own,  but  as  God's ;   and  Ihould  not  ufe  the 
members  ot  our  bodies,  or  faculties  of  our  fouls  for  our- 
felves,  as  making  ourfelves  our  end,  but  for  God,  as  mak- 
ing him  our  end.     And  he  exprefTes  the  way  in  which  we 
are  to  make  God  our  end,  viz.  in  making  his  glory  our 
end.     "  Therefore  glorify  God  in  your  body  and  in  your 
fpirit,  which  are  his."     Here  it   can't  be  pretended,   that 
though  chriftians  are  indeed  required  to  make  God's  glory 
their  end  ;  yet  it  is  but  as  a  fubordinate  end,  as  fubfervi- 
ent  to  their    gwn  happinefs,  as  a  higher  end  ;    for  then  in 
ading  chiefly  and   ultimately   for   their  ov/nfelves,   they 
would  \\{^  themfeives  more  as  their  ov/n,  than  as  God's » 
which  is  direc5lly  contrary  to  the  defign  of  the  apoille's  ex- 
hortation,  and  the  argument  he  is  upon  ;   which  is,  that 
we  fliould  give  ourfelves,  as  it  were,  away  froin-ourfelves 
to  God,  and  ufe  ourfelves  as  his,  and  not  our  own,  acting 
for  his  fake,  and  not  our  own  fakes.  Thus  it  is  evident  by 
pof.  9.  that  the  glory  of  God  15  the  laft  ^vi^  for  w|j|jch  he 
created  the  world, 

4»  There 


64  GODs  lajf  End  Sect.IIL 

4.  There  are  feme  things  in  the  word  of  God,  that 
lead  us  to  fuppofe  that  it  requires  o\  men,  that  they  (liouJd 
dffire  and  feck  God's  glory,  as  their  higheft  and  laft  end 
in  wliat  they  do.  As  part^ularly  the  paffage  Jaft  menti- 
oned. This  appears  from  what  has  been  juft  now  obferv'd 
upon  it.  The  fame  may  be  argued  from  1  Ccr.  10.  30. 
**  Whether  therefore  ye  eat  or  drink,  or  whatfoever  ye  do, 
do  all  to  the  glory  of  God."  And  i  Pet.  4.  1 1.  — ^"  That 
God  in  all  things  may  be  glorified.'*  Which  was  men- 
tioned before.  And  it  may  be  argued  that  Chrift  requires 
his  followers  (hould  defire  and  feek  God's  glory  in  the  firft 
place,  and  above  all  things  elie,  from  that  prayer  which 
he  gave  his  difciples,  as  the  pattern  and  tule  for  the  di- 
re<5lion  of  his  follcwers  in  their  prayers.  The  firft  petition 
of  which  rs,  "  Hallowed  be  thy  name."  Which  in  fcrip- 
ture  language  is  the  (ame  with,  glorified  be  thy  name  ;  as 
is  m.anifeft  from  Lev.  10.  3.  Exik  28.  22.  and  many  other 
places.  Now  our  laft  and  highcft,  end  is  doubtlefs  what 
ihould  be  firft  in  our  defires,  and  confequently  firft  in  our 
prayers  :  and  therefore  we  may  argue,  that  fince  Chrift  di- 
redsthatGod's glory  fliould  be  firft  in  our  prayers, that  there- 
fore this  is  our  laft  end.  This  is  further  confirmed  by  the 
conclufion  of  the  Lord's  prayer,  "  For  thine  is  the  king- 
dom, the  power  and  glory."  Which,  as  it  ftands  in  con- 
necSlion  with  tl>e  reft  ot  the  prayer,  implies  that  we  defire 
and  ask  all  thefe  (things,  which  are  mentionedin  each  peti- 
tion, with  a  fubordination,  and  in  fubfervience  to  the  do- 
minion and  glory  of  God  3  in  which  all  our  defires  ulti- 
mately terminate,  as  their  laft  end.  God's  glory  and  domi- 
nion are  the  two  firft  things  mentioned  in  the  prayer,  and 
are  the  fubje6t  of  the  firft  half  of  the  prayer  ;  and  they  are 
the  two  hf\  things  mentioned  in  the  fame  prayer,  in  it's 
conclufion  :  and  God's  glory  is  the  alpha  and  omega  in 
the  prayer.  From  thefe  things  we  may  argue,  according 
to  pof.  8.  that  God's  glory  is  the  laft  end  of  the  creation. 

5.  The  glory  of  God  appears,  by  the  account  given  in 
ihe  word  ot  God,  to  be  that  end  ©r  event,  in  the  earneft 
defires  of\\hich,  and  in  their  delight  in  which,  the  beft: 
part  of^he  moral  world, and  when  in  their  beft  frames,  do 
moft  naturally  exprefs  the  dired  tendency  of  the  fpirit  of 
true  gocdaels,   and  give  vent  to  the  virtuous  and  pious 

afFedlions 


CHAP.ir.       ^^^  ^^^^  Creation  of  the  World,        6^ 

affections  of  their  heart,  and  do  moft  properly  and  dire<5lly 
tertify  I  heir  fupream  refpedt  to  their  creator.  This  is  the 
way  in  which  the  holy  apoftles,  from  time  to  time,  gave 
vent  to  the  ardent  exercifes  of  their  piety,  and  exprefled 
and  breathed  forth  their  regard  to  the  fupream  being, 
Rom.  II.  36.  "  To  whom  be  glory  forever  and  ever, 
amen".  Chap.  16.  27.  "  To  God  only  wife,  be  glory, 
thro'  Jefus  Chrift,  forever,  amen".  Gal.  1.4,  5.  "  Who 
gave  himfelf  for  our  fms,  that  he  might  deliver  us  from 
this  prefent  evil  world,  according  to  the  will  of  God  and 
our  father,  to  whom  be  glory  forever  and  ever,  amen". 
2  Tim.  4.  18.  "  And  the  Lord  (hall  deliver  me  from 
every  evil  work,  and  will  preferve  me  to  his  heavenly 
kingdom  :  to  whom  be  glory  forever  and  ever,  amen". 
Eph.  3.  21.  "  Unto  him  be  glory  in  the  church,  by 
Chrift  Jefus  throughout  all  ages,  world  without  end".  Heb. 

13.  21. "Through  Jefus   Chrifl,   to  whom  be  glory 

forever  and  ever,  anrien".  Phil  4.  20.  *'  Now  unto  God 
and  our  father,  be  glory  forever  and  ever,  amen".  2  Pet. 
3.  18.  "  To  him  be  glory  both  now  and  forever,  amen", 
Jude  25.  "  To  the  only  wife  God  our  faviour,  be  glory 
and  majefty,  dominion  and  power,  both  now  and  ever, 
amen".  Rev.  i.  5,  6.  '-Unto  him  that  loved  us  &c — • 
to  him  be  glory  and  dominion  forever  and  ever,  amen". 
It  was  in  this  v/ay  that  holy  David,  the  fweet  pfalmift  of 
Ifrael,  vented  the  ardent  tendencies  and  defires  of  his  pi- 
ous heart,  i  Chron.  16.  28,  29.  *'  Give  unto  the  Lord 
•ye  kindreds  of  the  people,  give  unto  the  Lord  glory 
and  ftrength  :  give  unto  the  Lord  the  glory  due  unto  his 
name".  We  have  much  the  fame  expreffions  again,  PfaL 
29.  I,  2.  and.  69.  7,  8.  See  alfo,  Pfal.  57.  5.  72.  18, 
19.  115. .  I.  So  the  whole  church  of  God,  thro'  all  parts 
of  the  earth.  Ifai.  42.  10,  11,  12.  In  like  manner  the 
faints  and  angels  in  heaven  cxprefs  the  piety  of  their  hearts. 
Rev.  4.  9,  1 1,  and  5.  i  r,  12,  13,  14.  and  7.  12.  This  is  the 
€vent  that  the  hearts  of  the  feraphim  efpecially  exult  in,  as 
appears  by  Ifai.  6.  2,  3.  "  Above  it  ftood  the  feraphim.— 
And  one  cried  unto  another  and  faid,  Holy,  holy,  holy  is 
the  LORD  of  hofts,  the  whole  earth  is  full  of  his  gjory". 
So  at  the  birth  of  Chrift,  Luk.  2.  14*  *'  Glory  to  God 
m  the  higheft^  Scq, 

K  It 


m  GOUs  hjl  End  Sect. III. 

It  is  manlfeft  that  thcfe  holy  pcrfons  In  earth  anclhea- 
ven,  in  thus  exprefling  their  defires  of  the  glory  of 
God,  have  refpedt  to  it,  not  meerly  as  a  fubordinatejend, 
or  meerly  for  the  fake  of  fomething  clfe  ;  but  as  that 
which  they  look  upon  in  itfelf  valuable,  and  in  the  high- 
eft  degree  fo.  It  would  be  abfurd  to  fay,  that  in  thefe  ar- 
dent exclamations,  they  are  only  giving  vent  to  their  ve- 
hement benevolence  to  their  fellow-creatures,  and  ex- 
prefling their  earneft  defires  that  God  might  be  glorified, 
that  fo  his  fubje<51s  may  be  made  happy  by  the  means. 
It  is  evident  'tis  not  fo  much  love,  either  to  themfelves, 
or  fellow-creatures,  which  they  exprefs,  as  their  exalted 
and  fupream  regard  to  the  moft  high  and  infinitely  glo- 
rious Being.  When  the  church  fays,  "  Not  unto  us, 
not  unto  us,  O  Jehovah,  but  to  thy  name  give  glory", 
it  would  be  abfurd  to  fay,  that  (he  only  defires  that  God 
may  have  glory,  as  a  neceflary  or  convenient  means 
.of  their  own  advancement  and  felicity.  From  thefe  things 
it  appears,  by  the  eleventh  pofition,  that  God's  glory  is  the 
end  of  the  creation. 

6.  The  fcripture  leads  us  to  fuppofe,  that  Chrift  fought 
God's  glory,  as  his  higheft  and  iaft  end.  Joh.  7.  iS. 
*'  He  that  fpeaketh  of  himfelf,  feekcth  his  own  glory  :  but 
he  that  feeketh  his  glory  that  fent  him,  the  fame  is  true, 
and  no  unrighteoufnels  is  in  him".  When  Chrifl  fays, 
he  did  not  feek  his  own  glory,  we  cannot  reafonably  un- 
dcrftand  him,  that  he  had  no  regard  to  his  own  glory,  e- 
vcn  the  glory  of  the  human  nature  ;  for  the  glory  of  that 
nature  was  part  of  the  reward  promifed  him,  and  of  the 
joy  fet  before  him.  But  we  muft  underfiand  him,  that  this 
was  not  his* ultimate  aim  -,  it  was  not  the  end  that  chiefly 
governed  his  condud  :  and  therefore  when,  in  oppofition 
to  this,  in  the  latter  part  of  the  fentence,  he  fays,  "  But 
he  that  feeketh  his  glory  that  fent  him,  the  fame  i«  true, 
Ijc."  'tis  natural  from  the  antithefis  to  underfiand  him, 
that  this  was  his  ultimate  aim,  his  fupream  governing 
end.  Job.  12.  27,  28.  *'  Now  is  my  foul  troubled,  and 
what  fliall  I  fay  ?  Father,  fave  me  from  this  hour  :  But 
for  this  caufe  came  I  unto  this  hour.  Father,  glorify 
thy  name".  Chrift  was  now  going  to  Jerufalem,  and  ex- 
P-aed  in  a  few  days  ther?  to  be  crucified  :  and  the 
^ '  profpe(^ 


Ghap.  If.       ^^  ^^^^  Creation  of  the  World,       67 

profpbd  of  his  laft  fufferings,  in  this  near  approach,  was 
very  lerrible  to  him.  Under  this  diftrefs  of  mind,  in  fo 
terrible  a  view,  he  fupports  himlelf  with  a  profpecfl  of 
what  would  be  the  confequence  of  his  fufferings,  viz.  God's 
glory.  Now,  'tis  the  end  that  fupports  the  agent  in  any 
difficult  work  that  he  undertakes,  and  above  all  others,  his 
ultimate  and  fupream  end.  For  this  is  above  all  others 
valuable  in  his  eyes  ;  and  fo,  fufficient  to  countervail  the 
difficulty  of  the  means.  That  is  the  end,  wl.ich  is  in 
itfelf  agreable  and  fweet  to  him,  which  ultimately  termi* 
nates  his  defires,  is  the  center  of  reft  and  fupport  ;  and 
fo  muft  be  the  fountain  and  fum  of  all  the  delight  and 
comfort  he  has  in  his  profpe6\s,  with  refped  to  his 
work.  Now  Chrift  has  his  foul  ftraitned  and  diftrefled 
with  a  view  of  that  which  was  infinitely  the  moft  diffi- 
cult part  of  his  work,  which  was  juft  at  hand.  Now 
certainly  if  his  mind  feeks  fupport  in  the  conflicfl  from 
a  view  ot  his  end  :  it  muft  moft  naturally  repair  to  the 
higheft  end,  which  is  the  proper  fountain  of  all  fup- 
port in  this  cafe.  We  may  well  fuppofe,  thst  when 
his  foul  confli6ls  with  the  appearance  of  the  moft  extream 
difficulties,  it  would  refort  for  fupport  to  the  idea  of  his  fu- 
pream and  ultimate  end,  the  fountain  of  all  the  fup- 
port and  comfort  he  has  in  the  means,  or  the  work. 
The  fame  thing,  viz.  Chrift's  feeking  the  glory  of  God 
as  his  ultimate  end,  is  manifeft  by  what  Chrift  fays, 
when  he  comes  yet  nearer  to  the  hour  of  his  iaft  fuf- 
ferings, in  that  remarkable  prayer,  the  Iaft  he  ever  made 
with  his  difciples,  on  the  evening  before  his  crucifixion  5 
wherein  he  exprefles  the  fum  of  his  aims  and  defires. 
His  firft  words  are,  "  Father,  the  hour  is  come,  glorify 
thy  fon,  that  thy  fon  alfo  may  glorify  thee".  As  this  is  his 
firft  requeft,  we  may  fuppofe  it  to  be  his  fupream  re- 
queft  and  delire,  and  what  he  ultimately  aimed  at  in 
all.  If  we  confider  what  follows  to  the  end,  all  the 
reft  that  is  faid  in  the  prayer,  feems  to  be  but  an  ampli- 
fication of  this  great   requeft. 

On  the  whole,  I  think  ij^is  pretty  manifeft,  that  Jefus 
Chrift  fought  the  glory  of  God  as  his  higheft  and  Iaft  end  ; 
and  that  therefore,  by  pofition  twelfth,  this  was  God's  Iaft 
end  in  the  creation  of  the  world. 

K  %  7.  'Tn^ 


uipiij  111 


6S  GOD'S  lajl  End  sbctJII, 

7.  'Tis  manifeft  from  fcripture,  that  God's  glory  is  the 
laft  end  of  that  great  work  ©t  providence,  the  work  of  re- 
demption by  Jefus  Chrift.  This  is  manifeft  from  what  is 
jurt  now  obferved,  of  its  being  the  end  ultimately  fought 
by  Jefus  Chrift  the  redeemer.  And  if  we  further  confider 
the  texts  mentioned  in  the  proof  of  that,  and  take  notice  of 
the  context,  it  will  be  very  evident,  that  it  was  what  Chriii  ^ 
fought  as  his  laft  end,  in  that  great  work  which  he  came 
5nto  the  world  upon,  viz.  to  procure  redemption  for  his 
people.  It  is  manifeft  that  Chrift  profeffes  in  Joh.  7.  18, 
that  he  did  not  feek  his  own  glory  in  what  he  did,  but  the 
glory  of  him  that  fent  him.  He  means  that  he  did  not 
feek  his  own  glory,  but  the  glory  of  him  that  fent  him,  in 
the  v;ork  of  his  miniftry  ;  the  work  he  performed,  and 
which  he  came  into  the  world  to  perform,  and  which  his 
father  fent  him  to  work  out,  which  is  the  work  of  redemp- 
tion. And  with  refpedl  to  that  text,  Joh.  12.  27,  28.  it 
has  been  already  obferved,  that  Chrift  comtorted  hrmfelf  in 
the  view  of  the  extreme  difficulty  of  his  work,  which  was 
the  work  of  redemption,  in  the  profpe6t  of  that  which  he 
had  refpedl  to,  and  rejoiced  in,  as  the  higheft,  ultimate  and 
moft  valuable  excellent  end  of  that  work,  which  he  fet  his 
heart  moft  upon,  and  delighted  moft  in.  And  in  the  an- 
fwer  that  the  father  made  him  from  heaven  at  that  time, 
jn  the  latter  part  of  the  fame  vcrfe,  "  I  have  both  glorified 
it,  and  will  glorify  it  again",  the  meaning  plainly  is,  that 
God  had  glorified  his  name  in  what  Chrift  had  done,  in 
the  work  he  fent  him  upon,  and  would  glorify  it  again, 
and  to  a  greater  degree,  in  what  he  ftiould  furtlier  do,  and 
jn  thefuccefs  thereof.  Chrift  fhews  that  he  underftood  it 
thus,  in  what  he  fays  upon  it,  when  the  people  look  no- 
rice  of  it,  wondering  at  the  voice  ;  fonie  faying,  that  it 
thundered,  others,  that  an  angel  fpake  to  him.  Chrift  fays, 
♦<  This  voice  came  not  becaufe  of  me,  but  for  your  fakes". 
And  then  he  fays  (exulting  in  the  profpedt  of  this  glorious 
end  and  fuccefs)  ''Now  is  the  judgment  of  ihis  world  ; 
now  is  the  prince  of  this  world  caft  out.  &  I,  if  1  be  lift  up 
Jrom  tlie  earth, will  draw  al!  men  unto  me".  Jn  the  fuccefs  , 
nt  the  fame  work  of  redemption,  he  places  his  own  glory, 
:>9  was  oV^ferved  before,  in  thefe  w^ords  in  the  23,  and  24, 
-rfcs  of  the  fame  chapter.  "  The  hour  is  come,  that  the 
f.M  of  man    fnould  be  glQr.ified.     Verily,  verily  J  fay  unto 

you. 


Chap.  I.       tH.the  Creation  of  the  World.       6f 

you,  except  a  corn  of  wheat  fall  into  the  ground,  it  abideth 
albne  ;  but  if  it  die,  it  bringeth  forth  much  fruit'*. 

So  it  is  manlfeft  that  when  he  feeks  his  own  and  his  fa- 
ther's glory,  in  that  prayer,  Joh.  17*  (which,  it  has  been 
obferved,  he  then  fecks  as  his  lad  end)  he  feeks  it  as  the 
end  of  that  great  W3rk  he  came  into  the  world  upon,  which. 
he  is  now  about  to  tiaifli  in  his  death.  What  roilovvs  thro' 
the  whole  prayer,  plainly  ihews  this  :  and  pirticularly  the 
4th.  and  5^h.  verfes.  *'  I  hive  glorified  thee  on  earth  :  I 
have  fill  filed  the  work  which  thou  gaveft  me  to  do.  And 
•now,  O  fzthQT^  glorify  thou  me  with  thine  own  (c]V\  Here 
'tis  pretty  plain  that  declaring  to  his  father,  that  he  had 
gloritied  him  on  earth,  and  finifhcd  the  work  God  gave 
him  to  do,  mnnt  tiiat  he  had  tinidied  the  work  which 
God  gave  him  to  do  for  this  end,  viz.  that  he  might  be 
glorified,  ile  had  now  iinifned  that  foundation  that  he 
came  into  the  worid  to  lay  for  his  glory.  He  had  laid  a 
foundation  for  his  father's  obtaining  his  will,  and  the  ut- 
mofl  that  he  defigned.  By  which  it  is  manifeft,  that  God's 
glory  was  the  utmoft  of  his  d.efign,  or  his  ultimate  end  in 
this  great  work. 

And  'tis  manifeft  by  Joh.  13.  31,  32.  that  the  glory  of 
the  father,  and  his  own  glory,  are  what  Chrift  exulted  in,  in 
the  profpe6t  of  his  approaching  futferings,  when  Judas  Vv-as 
gone  out  to  betray  him,  as  the  end  his  heart  was  mainly  fet 
upon,  and  fupreamly  delighted  in.  **  Therefore  when  he 
was  gone  our,  Jefus  faid,  Now  is  tjie  fon  of  mm  glorified, 
and  God  is  glorijfied  in  him.  If  God  be  glorihed  in  him, 
God  rtiall  aJfo  glorify  him  in  himfelf,  and  fhall  ftraitway 
glorify  *him". 

That  the  glory  of  God  Is  the  hlgheft  and  laft  end  of 
the  work  of  redemption,  is  confirmed  bv  the  fong  of  the  an- 
gels at  Chrift's  birth.  Luk.  2.  14.  "  Glory  to  God  in  the 
highcft,  and  on  earth,  peace  and  good-will  towards  men". 
It  muft  be  fuppofed  that  they  knew  w^liat  was  God's  laft 
end  in  fending  Chrift  into  the  world  :  and  that  in  their  re- 
joicing on  the  occafion  of  his  incarnation,  their  minds 
would  be  raoO:  taken  up  with,  and  would  moll:  rejoice  in 
tha'c   which  wss  moll  valuable  and  glorious  in   it  ;  which 

muft 


7*  GOD'S  kft  End  SECT.m. 

muft  confift  in  its  relation  to  that  which  was  its  chief  and 
ultimate  end.  And  we  may  further  fuppofe,  that  the 
thing  which  chiefly  engaged  their  minds,  as  what  was 
moft  glorious  and  joyful  in  the  affair,  is  what  would  be 
firft  exprefled  in  that  fbng  which  was  to  exprefs  the 
fentiments  of  their  minds,  and  exultation  of  their 
hearts. 

The  glory  of  the  father  and  the  fon  is  fpoken  of  as  the 

end  ot  the  work  of  redemption,  in  Phil.  2.  6, 1 1.  very 

much  in  the  fame  manner  as  in  Joh»  12.  23,  28.  and  13.^ 
31,  32.  and   17.   I,  4,  5.     "Who  being   in  the  form  of 

God, made  himfelf   of  no  reputation,  and  took  upon 

him  the  form  of  a  fervant,  and  was  made  in  the  likenefs  of 
men  :  and  being  found  in  fafhion  as  a  man,  he  humbled 
himfelf,  and  became  obedienrunto  death,  even  the  death 
of  the  crofs  :  wherefore  God  alfo  hath  highly  exalted  him, 

and  given  him  a  name,  &c. that  at  the  name  of  Jefus 

every  knee  (hould  bow, and  every  tongue  confefs,  that 

Jefus  is  the  Lord,  To  the  glory  of  God  the  father". 
So  God's  glory,  or  the  praife  of  his  glory,  is  fpoken  of  as 
the  end  of  the  work  of  redemption,  in  Eph.  1.3,  &c. 
^'  BlefTed  be  the  God  and  father  of  our  Lord  Jefus  Chrif^, 
who  hath  blcfTed  us  with  all  fpiritual  bleffings  in  heavenly 
places  in  Chrift  :  according  as  he  hath  chofen  us  in 
him. Having  predeftinated  us  to  the  adoption  of  chil- 
dren,— TO  the  praise  of  the  glory  of  his  grace'*. 
And  in  the  continuance  of  the  fame  difcourfe  concerning  the 
redemption  of  Chrift,  in  follows  in  what  the  fame  chapter^ 
God's  glory  is  Once  and  agam  mentioned  as  the  great  end 
of  all.  Several  things  belonging  to  that  great  redemption 
are  mentioned  in  the  following  verfes  :  fuch  as  God's 
great  wifdom  in  it,  ver  8.  The  clearnefs  of  light  grant- 
ed thro'  Chrift,  ver.  9.  God's  gathering  together  in  one, 
ail  things  in  heaven  and  earth  in  Chrift,  ver.  10.  God's 
giving  the  chriftiansthat  were  firft  converted  to  the  cnrifti- 
an  faith  from  among  the  jews,  an  intereft  in  this  great  re- 
demption, ver.  I  f.  Then  the  great  end  is  added,  ver.  12. 
*'  That  we  ftiould  be  to  the  praise  of  his  glory^  who 
arft  trufted  in  Chrift".  And  then  is  mentioned  thebeftow- 
ng  of  the  fame  great  falvation  en  the  gentiles,  in  its  bc- 
^  nning  or  firft  fruits  in  the  world,  and  in  the  compleating 

it 


Chap.II.       ^^  ^^  Creation  of  the  World.      yi 

it  in  another  world,  in  the  two  next  verfes.  And  then  the 
fame  great  end  is  added  again.  "  In  whom  ye  alfo  trufled, 
after  that  ye  heard  the  word  of  truth,  the  gofpel  of  your 
falvation  :  In  whom  alfo,  after  that  ye  believed,  ye  were 
fealed  with  the  holy  fpirit  of  promife,which  is  the  earneft  of 
our  inheritance,  until  the  redemption  of  the  purchafed  pof- 
feflion,  UNTO  the  praise  of  his  glor\".  The  fame 
thing  is  exprefs'd  much  in  the  fame  manner,  in  2  Cor.  4. 
14,15. — "  He  which  raifed  up  iheLordJefuSjfhall  raife  up  us 
alfo  by  Jefus,  and  (hall  prefent  us  with  you.  For  all  things 
are  for  your  fakes,  that  the  abundance  of  grace  might  thro' 
the  thankfgiving  of  many,  redound  to  the  glory  of 
God". 

The  fame  is  fpoken  of  as  the  end  of  the  v^ork  of  re- 
demption in  the  old-teftament.  Pfal.  79.  9.  "  Help  us,  O 
God  of  our  falvation,  for  the  glory  of  thy  name;  deli- 
ver us  and  purge  away  our  fins,  for  thy  name's  fake". 
So  in  the  prophecies  of  the  redemption  of  Jefus  Chrift. 
Ifai.  44.  23.  "  Sing,  O  ye  heavens  ;  for  the  Lord  hath 
done  it  :  fhout,  ye  lower  parts  of  the  earth  :  break  forth 
into  finging,  ye  mountains,  O  foreft,  and  every  tree  there- 
in :  for  the  Lord  liath  redeemed  Jacob,  and  glorified 
HIMSELF  in  Ifrael."  Thus  the  v/orks  of  creation  are  call- 
ed upon  to  rejoice  at  the  attaining  of  the  fame  end,  by  the 
redemption  of  God's  people,  that  the  angels  rejoiced  at, 
whenChrift  was  born.  See  alfo  chap.  48.10,  11.  and  49.  3, 

Thus'  'tis  evident  that  the  glory  of  God  is  the  ultimate 

end  of  the  work  of  redemption. Which   is  the  chief 

work  cf  providence  towards  the  moral  world,  as  is  abun- 
dantly manifefl  from  fcripture  :  the  whole  univerfe  being 
put  in  fubjed^ion  to  Jefus  Chrift  j  alV  heaven  and  earth, 
angels  and  men  being  fubjedl  to  him,  as  executing  this 
office  :  and  put  under  him  to  that  end,  that  all  things  may 
be  order'd  by  him,  in  fubfervience  to  the  great  defigns  of 
his  redemption  :  ail  power,  as  he  fays,  being  given  to  him, 
in  heaven  and  in  earth,  that  he  may  give  eternal  life  to  as 
many  as  the  father  has  given  him  :  and  he  being  exalted 
far  above  all  principality  and  power,  and  might  and  domi- 
nion, and  made  head  over  all  things  to  the  church.  The 
angels  being  put  in  fubje<5lion  to  him,  that  he  may  employ 

them 


72  GOD'S  hjl  End  SECT.in. 

them  all  as  miniftring  fpirits,  for  the  good  of  them  that 
fhaJl  be  the  heirs  of  his  falvation  :  snd  all  things  being  fo 
govern'd  by  their  redeemer  for  them,  that  all  things  are 
iheirs,  whether  things  prefent  or  things  to  come  :  and  all 
God's  works  of  providence  in  the  irioral  government  of  the 
world,  which  we  have  an  account  of  in  icripture  hiflory,  or 
that  are  foretold  in  fcripture  prophecy,  being  evidently  fub- 
crdinate  to  the  great  puipofes  and  ends  of  this  great  work. 
And  befides,  the  work  of  redemption  is  that  work,  by 
v^iich  good  men  are,  as  it  were,  created,  or  brovght  into 
being,  as  gccd  men,  or  as  reflored  to  hclinefs  snd  happi- 
iiefs.  The  wojk  of  redemption  is  a  new  creation,  accord- 
ing to  fcripture  reprefentation,  whereby  men  are  brought 
into  a  new  exifltnce.  or  are  m.ade  new  creatures. 

From  thefe  things  it  follows,  according  to  the  5th,  6tb, 
and  7th  pofiticns,  that  the  glory  of  God  is  the  laft  end  of 
the  creation  of  the  world, 

8.  The  fcripture  leads  us  to  fuppofe,  that  God's  glory 
is  his  iaft  end  in  his  moral  government  of  the  world  in  ge- 
neral. This  has  been  already  (hewn  concerning  feveral 
things  that  belong  to  God's  moral  government  of  the 
world.  As  particularly,  in  tlie  work  of  redemption,  the 
chief  of  ail  his  difpei^fations,  in  his  moral  government  of 
the  world.  And  I  have  alfo  obferved  it,  with  refpe(5l  to 
the  duty  which  God  requires  of  the  fubjcfls  of  his  moral 
government,  in  requiring  them  to  feek  his  glory  as  their 
iafl:  t\\^.  And  this  is  aclualiy  the  laft  end  of  the  moral 
goodnefs  requiied  of  them  ;  the  end  which  gives  their 
nioral  goodnefs  its  chief  value.  And  alfo,  that  it  is  what 
that  perfon  which  God  has  fet  at  the  head  of  the  moral 
world,  as  its  chief  governor,  even  Jefus  Chrift,  feeks  as  his 
chief  end.  And  it  has  been  fhewn,  that  it  is  the  chief  end  . 
for  which  that  part  of  the  moral  world  which  are  good^  are 
made,  or  have  their  exiftence  as  good.  I  now  further  ob- 
{f:,\\i^^  that  this  is  the  end  of  the  eflablifliment  of  the  pub- 
lick  worlhip  and  ordinances  of  God  among  mankind. 
Hag.  I.  8.  "  Go  up  to  the  m.ountain,  and  bring  wood, 
and  build  tlie  hcufe  ;  and  I  will  take  pleafure  in  it,  and 
1  will  EE  GLORIFIED,  faith  the  Lord."  This  is  fpcken 
of  2&  the  end  cf  God's  pr^-mifes  of  revv^rd?^  and  bf  their 

fulfilmentt 


Ckap.il       ^^  ^'^^  Creation  of  the  World,      :y"^ 

fulfilment.     2  Gor.  i.  20.    "  For  all  the  promifes  of  God 
in  hiitt  are  yea,  and  in  him  amen,  to  the  glory  of  Goo 
by  us."     And  this  is  fpoken  of  as  the  end  of  the  executi- 
on of  God's  threatnings,  in  the  punifhment  of  fin.    Num. 
14.  20,  21,  22,  23.  *'  And  the  Lord  faid,  I  have  pardoned 
according  to  thy  word.     But  as  truly  as  I  live,  all  the  earth 
(hall    be   filled   with   th£'"^lory  of  Jehovah.     Becaufe 
all  thefe  men,  &£-    '^''-^^^ely  they  (hall  not  fee  the  land.'" 
The  glory  of  Jehovah  is  evidently  here  fpoken  of,  as  that 
which  he  had  regard  to,  as  his  higheft  and  ultimate  end  ; 
which  therefore  he  could  not  fail  of;  but  mufi  take  place 
every  where,  and   in  every  cafe,  through  all  parts  of  his 
dominion,  whatever  became  of  men.     And  whatever  a- 
batements  might  be  made,  as  to  judgments  deferved  ;  and 
whatever  changes  might  be  made  in   the  courfs  of  God's 
proceedings,  from  compafTion  to  finners  5  yet  the  attaining 
of  God's  glory  was  an  end,  which  being  ultimate  and  fu- 
pream,   muft  in  no  cafe  whatfoever  give  place.      This  is 
fpoken  of  as  the  end  of  God's  executing  judgments  on  his: 
enemies  in    this   world.     Exod.  14.   17,  18     ''  And  I  wiU 
get  me  honour  {Ikhahhedha^  I  will  be  glorified)  upon  Pha- 
roah,  and  upon  all  his  hoft,  &c."     iLzek.  28.  22    **Thus 
faith  the  Lord  God,  Behold  1  am  againft  thee  O  Zion,  and 
I  WILL   BE  GLORIFIED   in  the  midft  of  thee  :    And   they 
fnall  know  that  I  am  the  Lord,  when  I  (hall  have  executed 
judgments  in  her,and  fhall  bz  fanofijisd  in  her."     So  Ezek, 
39.  13.  '^Yea,  all  the  people  of  the  land  (hall  bury  them  j 
and  it  dial]  b«  to  them  a  renown,   the  day  thai  1  Jhall  he 
glorified^  faith  the  Lord  God."     And  this  is  fpoken  of  as 
she  end,  both  of  the  executions  of  wrath,   and  in  the  glo- 
rious  exercifes'of  mercy,   in  the   mifery  and  happinefs  of 
another  w»orld.     Rom.  9.   22,  23.  *'  What  it  God    will- 
ing to  (hew  his  wrath,  and  make  his  power  known,  endu- 
red    with    much  long  fufFering,  the  vefTels  of  wrath  fitted 
to  deftru(ftion  :  and  that  he  might  make  known  the  riches 
of  his  glory  on  the  vefTels    of  mercy,    w  hich    he  had  afore 
prepared  unto  glory".     And  this  is    fpoken  of  as  the  end 
of  the  day  of  judgment,  which  is  the  time  appointed  for 
the  higheft  exercifes  of  God's  authority  as  moral  governor 
of  the  v/orld  ;  and  is  as  it  were,  the  day  of  the  confumma- 
tion  of  God's   moral  government,  with  refpedt  to  all  hij 
fubi^(5ls.  in  hcaven.e^fth  and  heilv  2  Thef*  r.  9,iG,  *'  Who 

L  ihali 


74  GOD's  lajl  End  Sect.  III. 

Jhall  be  punilhed  with  everlafling  deftru<5lion  from  the  pre- 
v'fence  of   the  Lord,  and  from  the  glory  Qf  his  power  ;  when 

he  (hall  come  io  be  glorified  in  his  faints,  and  to  be  admired  In. 

all  ihem  that  believe".     Then  his  glory  fnall  be  obtained, 

with  refpe<Sl  both  to  faints  and  finners. 

From   thefe  things  it  is  mi^i^ei^  by  the  fourth  pofition, 
that  God's  glory  is  the  uJtimat^LJ^Hii^ithiej c,reation  of  the 

world.  ■'-"■:•■:']  A     70    V'. 

9.  It  appears  from  what  has  been  already  obferved,  that 
the  glory  of  God  is  fpokcn  of  in  fcripture  as  the  laft  end 
of  many  of  God*s  works  ;  and  it  is  plain  that  this  thing  is 
in  fa^t  the  ifTue  and  refult  of  the  works  of  God's  common 
providence,  and  of  the  creation  of  the  world.  Let  us  tike 
God's  glory  in  what  fenfe  fo  ever,  confift^nt  with  its  be- 
ing fomething  brought  to  pafs,  or  a  good  attained  by  any 
work  of  God,  certainly  it  is  the  confequeiice  of  thefe  works  : 
and  befides  it  is  exprefsly  fo  fpoken  of  in  fcripture.  This. 
;is  implied  in  the  ift.  ver.  of  the  8th.  pfalm,  wherein  are 
celebrated  the  v/orks  of  creation  ;  the  heavens  being  the 
work  of  God's  fingers  ;  the  moon  and  the  ftars'beir.g  or- 
dained by  God  ;  and  God's  making  man  a  little  lower  than 
the  angels,  &c.  The  firfl  verfe  is,  *'  O  Lord,  our  Lord, 
how  excellent  is  thy  name  in  all  the  earth  !  who  haft  fet 
thy  glory  above  the  heavens",  or  iipon  the  heavens.  By 
name  2ind  glory ^  very  much  the  fame  thing  is  intended  here, 
as  in  many  other  places,  as  fnall  be  particularly  fhewn  af- 
terwards. So  the  pfalm  concludes  as  it  began.  "  O  Lord 
our  Lord,  how  excellent  is  thy  name  in  ail  the  earth"  I 
So  in  the  148th.  pfalm,  after  a  particular  inention  of  moft 
Qf  the  works  of  creation, enumerating  them  in  order,vh€  pfal- 
mifl  fays,  ver.  13.  "  Let  them  praife  the  name  of  the  Lord, 
for  his  name  alone  is  excellenr,  his  glory  is  above  the  earth 
and  th€  heaven*'.  And  in  in  the  iC4th  pfalm,  after  a  very 
particular,  orderly  and  magnificent  reprefentation  qf  God's 
works  of  creation  and  common  providence, 'tis  faid  in  the 
-21  ft  ver.  *'  The  glory  of  the  Lor4  ihall  endure  forever  : 
the  Lord  fliall  rejoice  in  his  works",  l^cre  God's  glory  is 
fpoken  of,  as  the  grand  refult,  and  bleffed  ccnfequence  of 
;all  thefe  works,  which  God  values,  and  on  account  of  which 
l;e  reioic€§  in  thcfc  wofk$.    And  thi$  i^gtic  thing  dooibt- 


DEU 


Chap.  IL       ^^  ^^^  Crtation  of  the  World       '  Js 

lefs  implied  in 'the  fong  of  the  feraphim,  Ifai.  6.  3.  **  H0I7, 
holy,  holy  is  the  Lord  of  hofts,  the  whole  earth  is  full  of 
his  glory". 

The  glory  of  God,  in  being  the  refult  and  confequenc^ 
of  thofe  works  of  providence  that  have  been  menlion'd,  is 
in  fadl  the  confequence  of  the  creation.  The  good  attain- 
ed in  the  ufe  of  a  thing,  made  for  ufe,  is  the  refult  of  the 
making  of  that  thing,  as  the  fignifying  the  timeof  day,wheti 
adtually  attained  by  the  ufe  of  a  watch,  is  the  confequence 
of  the  making  of  the  watch.  So  that  'tis  apparent  that  the 
glory  of  God  is  a  thing  that  is  a6lually  the  refult  and  con* 
lequence  of  the  creatioi-j  of  the  world.  And  from  what  has 
been  already  obferved,  it  appears*  that  'tis  w.hat  God  feeks 
as  good,  valuable  and  excellent  in  itfelf.  And  1  pjefume, 
none  will  pretend,  that  there  is  any  thing  peculi- 
ar in  the  nature  of  the  cale,  rendering  it  a  thing  valuable 
in  fome  of  the  inftances  wherein  it  takes  place,  and  not  in 
others  :  or  that  the  glory  of  God,  tho'  indeed  an  efFedl  of 
all  God's  works,  is  an  exceeding  defirable  eiFe6t  of  fome  of 
them  ;  but  of  others,  a  worthlefs  and  infignificant  efFedt, 
God's  glory  therefore,  muft  be  a  defirable,  valuable  confe- 
quence ot  the  work  ot  creation.  Yea  'tis  exprefsly  fpoken 
of  in  PfaL  104.  3,  (as  was  obferved)  as  an  effe6t,  on  ac- 
count of  which,  God  rejoices  and  takes  pleafure  in  the 
works  of  creation. 

Therefore  it  is  manlfeU  by  poiition  third,  that  tlie 
glory  of  God  is  an  ultimate  end  in  the  creation  of  th-e 
world. 


Sect.     \Y  ^ 

LACES  of  fcripture  that  lead  us  to  fuppofe,  that  God 
created  the  world  for  his  Name^  to  make  i^is  Per- 
fections KNov/N  'y  and  that  he  made  it  for  his 
Praise. 

Here  I  (hall  firft  take  notice  of  fome  paiTagcs  of  fcrlp- 
fare,.  that  fpeak  of  God's  «^?;;7^  as  being  made  God's  end, 
m  the  obje^^  of  his  regard,   and  the  reg.^rd  of  his  v'ltuo.us 

L  2  ara4 


76  GOD'f  lap  End  Sect.IV. 

and  holy  intelligent  creatures,  much  in  tlie  fame  manner 
is  has  been  obferved  of  God's  glory. 

As  particularly,  God's  name  is  in  Fike  manner  fpoken 
©f,  as  the  end  of  his  adts  of  goodnefs  towards  the  good 
]part  of  the  moral  worlds  and  of  his  works  of  mercy  and 
Salvation  towards  his  people.  A$  i  Sam.  12.  2-2.  *'  The 
Lord  will  not  forfakc  his  people,  for  his  great  nomis  fake.** 
Pfal.  23.  3.  **  FJe  rertoreih  my  foul,  he  leadeth  me  in  th« 
paths  p[  righteovifnefs,  for  his  name's  jake'^  Pfal.  31.  3. 
*'  For  ihy  name's  fake  lead  me,  and  guide  me."     Pfal.  T09. 

21.  "  But  do  thou  for  me, --for  thy  name's  fake''     The 

forgivenefs  of  fin  in  particular,  is  often  fpoken  of  as  being 
for  God's  name'* s  fake.  \  Joh.  2.  12.  *'  1  write  unto  you, 
Jittle  children,  becaufe  your  fins  are  forgiven  you  for  Ms 
name's  JakeJ**  Pfal.  25*.  11.  "  For  thy  name's  fake,  O  Lord, 
pardon  mine  iniquity,  for  it  is  gteat."  Pfal.  79.  9.  '*  Help 
us,  O  God  of  our  falvation,  for  the  glory  of  thy  na?ve^  and 
deliver  us,  and  purge  away  our  fins,  for  thy  name's  fake,*' 
Jer.  14-  7.  *'  O  Lord,  though  our  iniquities  telhfy  againil 
us,  do  thou  \k  for  thy  name's  fake,** 

The^e  tilings  feern  to  fliew,  that  the  falvation  of  Chriil 
js  for  God's  name's  fjike.  Leading  and  guiding  in  the 
way  of  fafety  and  happinefs,  reftoring  the  foul,  the  forgive- 
nefs of  fin,  and  that  iielp,  deliverance  and  falvation,  that  is 
confequen*-  tliereon,  is  for  God's  name.  And  here  'tis  ob- 
fervablc,  that  thole  two  great  temporal  falvations  of  God's 
people,  the  redemption  from  Egypt,  and  that  from  Baby^ 
ion,  that  are  olten  reprefented  as.  figures  and  fimilitudes 
of  the  redernp.tion  of  Chrift,  are  frequently  fpoken  of  as 
being  wrought  y^r  God's  name's  fake.  So  is  i  hat  great  work 
of  God,  iu  delivering  hi^  people  from  Egypt,  carrying  them 
throijgh  the  wiidernef?  to  their  rell  in  Canar'n.  2  Sam.  7. 
23.  '*  And  what-  one  nafion  m  t!ie  earih  is  like  tliy  people, 
even  like  ifraei,  v^hom  God  wenr  to  redeem  for  -a  people 
to  h]mfeir,and  \o  male  him  a  name."  Pfal.  ic6.  8.  *'  Never- 
t briefs  he  faved  rht-m  for  his  name's  fa kt.'^  Ifai.  63.  la. 
"  That  ]^i\  them  by  the  riglu  hand  of  Mofcs,  with  his 
p'oTJcus  arm,  dividing  the  wa'ers  before  th.em,  tc  incke  him- 
felf  an  evt'>] Jiing  nuy)ie*'  -in  the  20th  cinp.  of  Enek.  God 
f^ihearfing  rht  various  parts  cf  \\\\i  wGiidciful   vscil:,  adds 

fioni 


Chap.il  '^  ^^^  Creation  of  the  World,       'JJ 

from  time  to  time,  *'  I  wrought  for  my  name*s  fahe^  that  It 
fliould  not  be  polluted  before  the  heathen,*'  as  in  vecr.  9, 
14,  22.  See  alfo  Jofh.  7.  8,  9.  Dan.  9  15.  So  is  th« 
redemption  from  the  Bibylonifh  captivity.     Ifai.  48.  9,  10. 

**  For  my  name s  fake  will  I  defer  mine  anger.' -For  mine 

own  fake,  even  for  mine  own  fake  will  I  do  it,  for  how- 
llnould  my  name  bt  polluted  ?"  In  Ezek.  36.  2r,  22,  2> 
the  reafon  is  given  for  God's  mercy  in  reftoring  Ilraelo 
"  Bat  I  had  pity  for  my  holy  name.  —  Thus  faith  the 
Lord,  I  do  not  this  for  your  fakes,  O  houfe  of  Ifrael^  but 
for  my  haly.  name  s  fake  ;  —  And  I  will  fanSi'ify  my -great  name^ 
which  was  profan'd  among  the  heathen."  And  chap.  39. 
25.  ^«  Therefore  thus  faith  the  Lord  God,  now  will  I 
bring  again  the  captivity  of  Jacob,  and  have  mercy  upon 
the  whole  houfe  of-  Ifrael,  and  will  be  jealous  for  my  holy 
name.'*  Daniel  prays  that  God  would  forgive  his  people, 
8nd  fhew  theni  mercy  for  his  own  fake.  Dan.  9.    19. 

When  God  from  time  to  time  fpeaks  of  fliewlng  mer- 
cy, and  exercifing  goodnefs,  and  promoting  his  people** 
happinefs  tor  his  name's  fake^  we  can't  underhand  it  as  of  a. 
meerly  fubordinate  end.  How  abfurd  would  it  be  to  Tay, 
that  he  promotes  their  happinefs  for  his  name's  fake,  in 
fabordination  to  their  good  ;  and  that  his  name  may  be 
exalted  only  for  their  fakes,  as  a  means  of  promoting  their 
happinefs  !  efpecially  when  fuch  expreflions  as  thefe  are 
iifed,  *^  For  mine  own  fake,  even  for  mine  own  fake  will  I 
do  it,  for  bow  Ihould  my  name  be  polluted  ?"  and  <«  Not 
for  your  fakes  do  1  this,  but  for  my  holy  name's  fake". 

Again,  Ms*  reprefented  as  tho'  God's  people  had  their 
exirtcnce',  at  lead  as  God's  people,  for  God's  name's  fake. 
God's  redeeming  or  purchaiing  them,  that  they  mrght 
be  his  people,  for  his  name,  implies  this.  As  in  that 
paifage  mentioned  before,  2  Sam.  7.  23= — —^' Thy  peo- 
ple Ifrael,  whom  God  went  to  redeem  for  a  people  to  him- 
ielf,  and  to  m^ke  h'nn  a  name'\  So  God's  making  them. a 
people  for  his  name,  is  implied  in  Jer.  13.  i  r,  ''  For  as 
Che  girdle  cleaveth  to  the  loins  of  a  man,  fo  have  I  cauferi 

to  cleave  unto  me  the  whole  houfe  of  Ifrael  &c. •  that 

they  may  be  unto  me  for  a  people,  a^id  for  a  name,''     AO. 

11' 


78  GOD's  laji  End  Sect.iv.  - 

15.  14.  '*  Simeon  hath  declared  how  God  at  the  firft  did 
Vilit  the  gentiles,  to  take  out  of  them  a  people  for  his 
name" 

This  alfo  Is  fpoken  of  as  the  t;nd  of  the  virtue  and  re- 
ligion, and  holy  behaviour  of  the  faints.  Rom.  i.  5.  *'  By 
whom  we  have  received  grace  and  appoftlefhip,  for  obedi- 
ence to  the  faith  smong  all  miions  for  his  name."  Matte 
19.  29.  ''  Every  one  that  forfaketh  houfesor  brethren  5fc. 
"—for  my  names  fahe^  (hall  receive  an  hundred  fold,  and 
Ihall  inherit  evcrlafting  life."  3  Joh.  7.  "  Becaufe  that 
for  his  name's  fake  they  went  forth,  taking  nothing  of  the 
gentiles."  Rev.  2.  3.  "And  haft  born,  and  haft  patience, 
and/<?r  my  name's  Jake  haft  laboured,  and  haft  not  fainted." 

And  wc  find  that  holy  perfons  exprefs  their  defire  of 
this,  and  their  joy  m  it,  in  the  fame  manner  as  in  the 
glory  of  God.  2  Sam.  7.  26.  '*  Let  thy  name  be  mag- 
nified forever."  Pfal.  76.  i.  ''In  Judah  is  God  known, 
his  name  is  great  in  Ifrael."  Pfal.  148.  13.  "Let  them 
praife  the  name  of  the  Lord  ;  for  his  name  alone  is  excel- 
lent, his  glory  is  above  the  earth,  and  heaven."  Pfal. 
J35.  13.  '*  Thy  name  O  Lord,  endureth  forever,  and  thy 
memorial  throughout  all  generations."  Ifai,  iz.  4.  "  De« 
clare  his  doings  among  the  people,  make  mention  that 
his  name  is  exalted." 

The  judgments  God  executes  on  the  wickedjSrc  fpoken 
of  as  bemg /or  //;^^/^i?  of  his  name^  in  like  manner  as  for 
his  glory.  Exod.  9.  16.  "  And  in  very  deed  for  this  caufe 
have  1  raifed  thee  up,  for  to  fhew  in  thee  my  power,  and 
that  my  name  may  be  declared  throughout  all  the  earth"* 
Neh.  9.  10.  "  And  fhewedft  figns  and  wondevs  upon 
Pharaoh,  &  on  all  his  fervants,and  on  all  the  people  of  his 
land  ;  for  tliou  knewedft  that  they  dealt  proudly 
againft  them  .:  fo  didft  thou  get  thee  a  name  as  at  this 
day". 

And  this  is  fpoken  of  as  a  confequence  of  the  works  of 
creation,  in  JiktMnanner  as  God's  glory.  Pfal.  8.  i.  "O 
Lord,  hoiv  exifiUrtt  is  thy  name  in  all  the  caith  I  who  haft 
fet  thy  glory  abo  r  ifje  tienvens".     And  then   at  the  con- 

cluficu 


CiiAP.IL  '^^  ^"^  Creatien  of  the  World,       79 

clufion  of  the  obfervations  on  the  works  of  creation,  ths 
pfaim  ends  thus  (  ver.  9.  )  *'  O  Lord,  our  Lord,  how  excels 
/^»/ /i //^y  w^w^  in  all  the  earth".  So  Pfal.  148.  13.  after  a 
particular  mention  of  the  various  works  of  creation,  "  Let 
them  praife  the  name  of  the  Lord,  for  his  name  alone  is 
excellent  in  all  the  earth,  his  glory  is  above  the  earth  and 
file  heaven". 

So  we  tind  manifeftation,  or  making  known  God's  per- 
feSlions^  his  great nefi  and  excellency ^  is  fpoken  of  .very  much  in 
the  fame  manner  as  God's  giory. 

There  are  feveral  fcriptures  which  would  lead  us  to 
fuppofe  this  to  be  the  great  thing  that  God  fought  of  the 
moral  world,  and  the  end  aimed  at  in  the  moral  agents, 
which  he  had  created,  wherein  they  are  to  be  ac5live  in 
anfwering  their  end.  This  feems  implied  in  that  argu- 
ment God's  people  fometimes  made  ufe  of,  in  deprecating 
a  ftate  of  death  and  deflru6tion  :  that  in  fuch  a  ftate,  they 
can't  know  or  make  known  the  glorious  excellency  of 
God.  Pfal.  88.  18,  19.  ''  Shall  thy  loving  kindnefs  be 
declared  in  the  grave,  or  thy  faithfulnefs  in  deflrucStion  I 
Shall  thy  vvonders  be  known  in  the  dark,  and  thy  righte- 
cufnefs  in  the  land  of  forgetfulnefs"  ?  So  Pfal.  30.  9. 
]fai.  38.  18,  19.  The  argument  feems  to  be  this  :  Why 
fhould  we  perilh  ?  and  how  (hall  thine  end,  (or  which 
thou  haft  mad'^  us,  be  obtained  in  a  ftate  of  deilrud^i- 
on,  in  v/hich  thy  glory  cannot  be  kno7vn  or  decla- 
red ?       V 

This  is  fpoken  of  as  the  end  of  the  good  part  of  the 
jnoral  world,  or  the  end  of  God's  people  in  the  fame  man- 
ner as  the  glory  of  God.  Ifai.  43.  21.  **  This  people  have 
1  formed  for  myfelf,  they  fliall  fnew  forth  my  praife'\  i  Pet. 
a.  9.  ''  But  ye  ^re  a  chofen  generation,  a  royal  priedhood, 
?in  holy  nation,  a  peculiar  people,  thai  ye  JJmild /})eiv  forth  tke 
fraifei  of  him^  who  hath  called  you  out  of  darkntfs  into 
marvellous  light". 

And  this  feems  to  be  reprefented  as  the  thing  wherein 
the  valui?  and  proper  fruit  and  end  of  their  virtue  appears. 
JXai,  6p,  6-.  Speaking  s>f  \\\x  conyerlign  of  the  gentile  na- 

" '  ~  ^  tions 


So  COD's  lajl  End  Sect.  IV. 

ions  to  true  religion-^i— **  They  fhall  come  zn6  fitw  forth 

■  the prarjes  oi  \\\&  Lord'*.     Ifai.  66.    19.    '' 1  wiJl  fenc- 

unto  the  nations—*— *and  to  the  ifles  afsr  off,  that  have  not 
heard  my  fame^  neither  have  feen  my  glory  -,  and  they  fhall 
declare  my  glory  among  the  gentiles. 

And  this  fcetns  by  fciipture  reprefentatlons  tc  "be  !he 
end,  in  the  defiies  of  vhich,  and  delight  in  wh'ch  appears 
the  proper  tendency  and  reft  of  true  virtue,  andho^ydif- 
•pcfitions  ;  much  in  the  fame  manner  as  the  glory  of  Gcd. 
I  Chrorv  16.  8.  "  Make  known  his  deeds  among  the  peo- 
ple". Ver.  23j  24.  "  Shew  forth  from  day  to  day  thy 
falvation.  Declare  his  glory  among  the  heathen".  Sec 
alfo,  Pfal.  9.  I,  ir,  14.  ai.d  19.  1.  and  26.  7.  and  71. 
18.  and  75.  9.  and  76.  i.  and  79.  13.  and  96.  2,  3. 
and  loi.  1.  and  107.22.  and  118.  17.  and  145.  6,11, 
12.     Ifai.  42.  12.  and  64.  i,  2,  Jer.  50.   jo. 

This  feems  to  to  be  fpcken  of  as  a  great  end  of  the 
26\s  of  God's  moral  government.  Particularly,  the  great 
•judgments  he  executes  for  fin.  Exod,  9.  16.  "And  in 
very  deed  for  this  caufe  have  I  raifed  thee  up,  to  (hew  in 
thee  my  power,  and  that  my  name  might  be  declared 
throughout  all  the  earth".     Dan.  4.   17.   '' This  matter  is 

by  the  decree  of  the  watchers,  &C. To   the  intent  that 

ihe  living  may  know  that  the  moft  high  ruleth  in  the  king- 
dom of  men,  and  giveth  it  to  whomfoever  he  will  ;  and 
ietteth  up  orer  it  the  bafeft  of  men'\  But  places  to  thiS 
purpofe  are  too  numerous  to  be  pariiculaily  recited.  See 
them  in  the  margin.* 

This 


Exod.  14.  17,  18.  I  Sam.  17.  46.  Pfal.  83.  iS. 
Ifai.  45.  3.  Ezek.  6,  7,  10,  13,  14.  ai.d  7.  4,  9, 

27.  and  II.  10,  II,  12.  and  12.  15,  16,  20.  and 
13.  9,  14,  21,  23.  and  14.  8.  and  15.  7.  and  21. 
5.  and  22.  16.  and  25.  7,  11,  17.  and  26.  6.  and 

28.  22,  23,  24.  and  29,  9,  16.  and  30.  8,  19,  25, 
26.  and  32.  15.  and  33.  29.  and  35.  4,  12,  15.  an4 
38,  23.  and  39,  t),  7,  2X,  22» 


CHAP.ir.        ^^  ^"^  Creation  of  the  World.      8i 

This  is  alfo  fpoken  of  as  a  great  end  of  God's  works  of 
favor  and  mercy  to  his  people.  2  King,  19.  19,  "Now 
therefore,  O  Lord  our  God,  I  befeech  thee,  fave  thou  us 
out  of  his  hand,  that  all  the  kingdoms  of  the  earth  may 
know  that  thou  art  the LordGod^^v^n  thou  only*',  i  King.  8.  59,, 

60. ■*'  That  he  maintain  the  caufe  of  his  fervant,  &  the 

caufe  of  his  people  Ifrael  at  all  times  as  the  matter  (hall 
require,  that  ail  the  people  of  the  earth  may  know  that 
the  Lord  is  God,  and  thai  there  is  none  e/fe*'.  See  other 
pafTages  to  the  fame  purpofe  refer'd  to  in  the  margin,  f 

This  is  fpoken  of  as  the  end  of  the  eternal  damnation 
of  the  wicked,and  alfo  the  eternal  happinefs  of  the  righteous, 
Rom.  9,  22,  23.  "•  What  if  God,  wiilincj;  to  fhev/  his 
wrath,  and  make  his  power  known,  endured  with  much 
long  fufFering,  the  veflels  of  wrath  fitted  to  deliruclion  : 
and  that  he  might  make  known  the  riches  of  his  glory 
on  the  veflels  of  mercy,  which  he  hath  afore  prepared 
unto  glory"  ? 

This  is  fpoken  of  from  time  to  time,  as  a  great  end  of 
tl^e  miracles  which  God  wrought.  See  Exod.  7.  17.  and  8- 
10.  and.   I®,  2.     Deut.  29.  5,  6.     Ezek.  24.  27. 

This  is  fpoken  of  as  a  great  end  of  ordinances.  KxQd» 
29.  44,  45,  46,  '*  And  I  will  fandlify  the  tabernacle 
of  the  congregation  ;  I  will  fandtify  alfo  both  Aaron  and 
his  fons,  to  minil^er  to  me  in  the  priells  ofSce.  And  I 
will  dwell  armong  the  children  of  Ifrael,  and  will  be  theic 
God.  And  they  (hall  know  that  I  am  rhe  Lord  their  God, 
&C."  Chap.  31.  13.  "  Verily  my  fabbaths  (liall  ye  keep  ; 
for  it  is  a.  lign  between  me  and  you,  throughout  your  ge- 
nerations ;  that  ye  may  know  that  I  am  the  Lord  that 
doth  fandtify  you'*.  We  have  again  almod  the  fame  v/ords, 
Ezek.  20.  12,  and  ver,  20. 

M  This 


t  Exod.  6.  7.  and  8.  22.  and  16.  12.  i  King.  g. 
43.  and.  20.  28,  Pfal.  102.  21.  Ezek.  23.  49. 
and    24,    24,  and    25.  5,   and  35,  9.  and  39.  21, 


22, 


82  GOD'S  Jojl  End  Sect.IV. 

This  is  fpoken  of  as  a  great  end  of  the  redemption 
out  ot  Egypt.  Pfal.  ix)6.  8.  *'  Neverthelefs  he  faved  them 
for  his  name's  fake  that  he  might  make  his  mighty  power  to  be 
known'*  See  alfo  Exod.  7.  5.  and  Deut.  4.  34,  35.  And 
alfo   of  the  redemption    from    the  Babylonifti    captivity, 

Ezek.  20.  34, 38.  "  And  I  will  bring  you   out   from 

the  people^  and  will  gather  you  out  of  the  countries  whi- 
ther ye  are    Scattered. And  I   wi  1    bring  you    into 

the  wildernefs  of  the  people  ;  and  there  1  will  plead  with 
you,  as  1  pleaded  with  your  fathers  in  the  wildernefs  of 
the  land  of  Egypt.  — —  And  I  will  bring  you  into  the 
bond  of  the  covenant.  And  I  will  purge  out  the  rebels— 
And  ye  Jhall  knew  that  I  am  the  Lord,"  Ver.  42.  **  Jlnd 
ye  Jhall  know  that  1  am  the  Lord,  when  I  (hall  brings  you 
into  the  land  of  Ifrael." —  Ver.  44.  "  And  ye  fhall  Jimw  that 
1  am  the  Lord,  when  1  have  wrought  witn  you  for  my  name's 
fake:*    See  alfo,  chap.  28.  25,  2^.  and  36.   ai.   and   37, 

This  is  alfo  fpoken  of  as  a  great  end  of  the  work  of 
Redemption  of  Jefus  Chrift  :  both  of  the  purchafe  of  re- 
demption by  Chrift,  and  the  application  of  redemption, 
Rom.  3.  25,  26.  *'  Whom  God  hath  fet  forth  to  be  a  pro- 
pitiation through  faith  in  his  blood,  to  declare  his  righiecuf- 

fjgjs, 7"<7  declare  I  Jay,  at  this  time  his  righteoulnefs  :  that 

he  might  be  juft,  and  the  juftifier  of  him  that  believcth  in 
Jefus.*'  Eph.  2.  4,- 7.  "  But  God  who  is  rich  in  mer- 
cy &c.  ■  That  he  might  Jhew  the  exceeding  riches  of  his 
grace,  in  his  kindnefs  towards  us  through  Jefus  Chrift." 
chap.  3.  8,  9,  10.  "  To  preach  amortg  the  gentiles  the 
unfearchable  riches  of  Chrift,  and  to  make  all  men  fee, 
what  is  the  feilowftiip  of  that  myftery  which,  from  the  be- 
ginning of  the  world  hath  been  hid  in  God,  who  created 
all  things  by  Jefus  Chrift  :  To  the  intent  that  now  unto  the 
principalities  and  powers  in  heavenly  places,  might  be  known 
by  tbs  church  the  manifold  ivi/dom  of  God.**  Pfal.  22.  21,  22. 
«*  Save  me  from  the  lion's  mouth.  7  will  declare  thy  name  unt9 
wy  brethren  :  in  the  midft  of  the  congregation  will  1  praife 
thee,"  compared  with  Heb.  2  i^  and  Joh.  17.  26, 
ifai.  64.  4.  "  O  tHat  thou  wouldeft  rent  the  heavens— 
40  make  thy  name  known  to  thine  adverjarifs^--'-^** 

An© 


Chap.IL      '»  ^f^^  Creation  of  th^  JVorJd.       9$ 

And  it  is  fpokea  of  as  the  end  of  that  great  aaual  fa!v4- 
tion,  which  Ihould  follow  Chrift's  purchafe  of  falvation, 
both  among  Jews  and  gentiles.  Ifai.  49.  22,  23.  "  I  will 
lift  up  my  hand  to  the  gentiles, — —and  they  (hall  bring 

thy  fons  in  their  arms and  kings  (hall  be  thy  nurfing 

fathers  —  and  thou  Jhalt  know  that  I  am  the  Lord''  * 

This  is  fpoken  of  as  the  end  of  God*s  common  provi- 
dence. Job  37  6,  7.  *'«For  he  faith  to  the  fnow,  B« 
thou  on  the  earth.  Like  wife  to  the  fmall  rain,  and  to  the 
great  ram*  of  his  ftrength.  He  fealeth  up  the  hand  ot  eve- 
ry man,  that  all  men  may  kno^  his  work'% 

It  is  fpoken  of  as  thci  end  of  the  day  of  judgment,  tlmfc 
grand  confumjnation  ot  God's  moral  government  of  the 
world,  and  the  day  for  the  bringing  all  things  to  their  de- 
figned  ultimate  iffue.  It  is  called  *'  The  day  of  the  revela- 
tioa  of  the  rightecijs  judgmeat  of  God",  Roni.  2.  5. 

And  the  declaration,  or  openly  manifefting  God*s  excel- 
lency is  fpoken  of  as  the  adtual,  happy  confequence  and  ef- 
fect of  the  work  of  creation.  Pfal.  19.  at  thie  beginning. 
*'  The  heavens  declare  the  glory  of  God,  and  the  firma- 
ment fheweth  his  handy  work.  Day  unto  day  uttcreth 
fpeech,  night  unto  night  (heweth  forth  knowledge. — —In 
them  hath  he  placed  a  tabernacle  for  the  fun,  which  is  as 
a  bridegroom  coming  out  of  his  chamber,  and  rejoiceth  as 
a  ftrong  man  to  run  his  race,  &c.'^ 

In  like  manner,  there  are  many  fc/rptures  thatfpeak.cf 
God's  PRAISE,  in  many  of  the  forcmentioned  refpeas,  jufl 
in  the  fame  manner  as  of  his  name  and  glory. 

This  is  fpoken  of  as  the  end  of  the  being  of  God's 
peop  e,  in  the  fame  manner.  Jcr.  13.  11.  '*  For  as  the 
girdle  cleaveth  to  the  loins  of  a  man,  {o  have  I  caufed 
to   cleave  unto   nie  the   whole  houfe   of  Ifrael,   and   the 

M  2  whole 


*  See  alfo,  Ezek,  16.  62.  and  29.  21.  and  34,  27,  and 
36,  38,  and  39,  28,  29,  Josl^  3,  ij.^ 


§4  GOD'S  iajl  End  sect.1V. 

whole  houfc  of  Judah,  faith  the  Lord  ;  that  they  might  be 
unto  mc  for  a  name,  and  for  a  praife^  and  for  a  glory." 

It  is  fpoken  of  as  the  end  of  the  moral  world.  Matt. 
21.  16.  '*  Out  of  the  mouth  of  babes  and  fucklings  ha/i 
thou  pirfeSied  praife.^*  That  is,  fo  haft  thou  in  thy  fove- 
reigniy  and  wffdom  orf^ered  it,  that  thou  fhouldeft  obtain 
the  great  end  for  which  intelligent  creatures  are  made^ 
more  tfpecially  from  feme  o^  them  that  are  in  them- 
felves  weak,  or  interior  and  more  infufficient.  .  Compare 
Pfal.  8.   1,2. 

And  the  fame  thing  that  was  obferved  before  coa^ 
cerning  the  making  known  God*s  excellency,  may  alfo 
be  obferved  concerning  God's  praije.  That  it  is  made  ufe 
of  as  an  argurpent  in  deprecating  a  ftate  of  deftrudlion, 
that  in  fuch  a  ftate  this  end  can't  be  anfwered  ;  in  fuch  a 
manner  as  feems  to  imply  its  being  ah  ultimate  end,  that 
God  had  made  man  for.  Pfal.  88.  10.  *'  Shall  the  dead  arife 
and  praife  thee  f   fhall   thy  lovmgkindnefs   be  declared   in 

the  grave  ? ftiall  thy  v\onders  be  known  in  the  dark  r" 

Pfal  30.  9.  *'  What  profit  is  there  in  my  blood  i  when  I 
^o  down  to  the  pit,  Jhall  the  dufl  praife  the'e  ?  fhall  it  de- 
'<!lare  thy  truth  r"  Pfal.  115.  17,  18.  "The  dead  praife 
not  the  Lord^  neither  any  that  go  down  into  filence  :  but 
we  will  hlef  the  Lord,  from  this  time  forth  and  forevermore. 
Traife  ye  the  Lord.''  Ifai.  38  18,  19.  *^  For  the  grave 
Cannot  praife  ihee^  death  cannot  celebrate  thee;  they  that 
go  down  into  the  pit  cannot  hope  for  thy  truth.  The 
living,  the  living,  he  Jhall  praije  thee." 

It  is  fpoken  of  as  the  end  of  the  virtue  of^od's  peo- 
ple, in  like  manner  as  is  God*s  glory.  Phil.  i.  11.  "  fieing 
fi\M  with  the  fruits  of  righteoufnefs,   which  are  by  Jefus 
Chrift  to  the  praije  ojid  glory  of  God'' 

It  is  fpoken  of  as  the  end  of  the  work  of  redemption. 
In  the  firft  chsp.  of  Eph.  where  th^t  work  in  the  various 
parts  of  it  is  particularly  infifted  on,  arm  fet  forth  in  its 
exceeding  glory,  this  is  mentioned  from  time  to  time  as 
the  great  end  of  all,  that  it  fhould  be  "  to  the  praife  of 
Ms  glory,"    (Pis  in  vcr.  6,  12,  14.)    By   which    we    may 

doubtkfs 


Chap.  II.       ^'^  ^^^  Creation  of  the  World,       oy^ 

doubtlefs  underftand  much  the  fame  thing,  with  that  which 
in  Phil.  I.  II.  is  exprefTed,  "  h'n  praife  and  glory**  Agre- 
ahle  to  this,  Jacob's  tourth  fon,  from  whom  the  Melfiah 
the  great  Redeemer  was  to  proceed,  by  the  fpirit  of  pro- 
phecy, or  the  fpecial  dire(5tion  of  God's  providence,  was 
called  Praise,  with  reference  to  this  happy  confequence, 
and  glorious  end  of  that  great  redemption,  this  Mefllah, 
one  of  his  pofterity,  was  to  work  out. 

This  in  the  old  teftament  is  fpoken  of  as  the  end  of 
the  forgivenefs  of  the  (in  of  God's  people,  and  their  falva- 
tion,  in  the  fame  manner  as  is  God's  name  and  glory. 
Ifai.  48.  9,  10,  1 1.  *'  For  my  name's  fake  will  I  defer  mine 
anger,  and  for  my  praife  v?ill  I  refrain  for  thee,  that  I  cut 
thee  not  ofF.  Behold  I  have  refined  thee  ■  for  mine 
own  fake,  even  for  mine  own  fake  will  I  do  it ;  for  how 
fhould  my  name  be  polluted  ?  and  my  glory  will  I  not  give 
to  another."  Jer.  33.  8,  9.  "  And  I  will  cleanfe  them 
from  all  their  iniquity, — — ^  and  I  will  pardon  all  their  ini- 
quities  .     And  it   (hall  be  to  me  a  name  of  joy,  a 

praife^   and    an   honor." 

And  that  the  holy  part  of  the  moral  world,  do  exprefs 
defires  of  this,  and  delight  in  it,  as  the  end  v/hich  holy 
principles  in  them  tend  to,reach  after,  and  reft  in,  in  their 
higheft  exercifes,  juft  in  the  fame  manner  as  the  glory  of 
God,  is  abundantly  man\feft.  it  would  be  endlefs  to  enu- 
merate particular  places  wherein  this  appears  ;  wherein  the 
faints  declare  this,,  by  exprefiing  their  earned  defires  of 
God's  praife  ;  calling  on  all  nations,  and  all  beings  inhea- 
ven  and  earth-to  praife  him  ;  in  a  rapturous  manner  calling 
on  one  'another,  crying  Hallelujah,  praife  ye  the  Lord, 
praife  him  forever".  Expreffing  their  refolutions  to  praife 
him  as  long  as  they  live  through  all  generations,  and  for- 
ever ;  declaring  how  good,  how  pleafant  and  comely  the 
praife  of  God  is,  5cc. 

And    'tis    manifeft   that  God's  praife  is   the  defirable 
a»nd  glorious  confdquence  and  effec^l  of  all   the   works   of 

creation,  by  fuch  places  as  thefe.    Pfal.  145.  5,— lo, 

and  14.8.  throughout,  and  10^.   19, — -~12, 

Sect, 


"^ TmrwETd        ;;;;7;: 


S   B  C   T.      V. 

pLACES  of  fcripture  from  whence  it  may  be  argued^ 
'•'  that  ccmmunicftion  of  good  to  the  creaturey  was  one  thing 
which  God  had  in  view>  as  an  ultimate  end  oi  the  crea- 
on  of  the  world. 

I.  According  to  the  fcripture,  communicating  good  to. 
the  creatures,  is  what  is  in  itfelf  pleafing  to  God  :  and  that" 
this  is  not  meerly  fubordinately  agreabie^  and  efteemed  va- 
luable on  account  of  its  relation  to  a  further  end,  as  it  is  in 
executing  juftice  in  punifliing  the  fins  ot  men  ;  which  God- 
is  inclined   to  as  fit  and  neceflafy  in  certain   caies,  and  on 
the  account  of  good  ends  attained  by  it  :  but  what  God  is 
inclined  to  on   its  own  account,   and  what  he  delights  in 
fimply  and  ultimately.  For  tho'  God  is  fometimes  in  fcrip- 
ture fpcken  of  as  taking  pleafure  mpuni(hing  men's  fins, 
Deut.  28.  63.  "  The  Lord  will  rejoice  over  you,  to  deflroy 
you".     Ezek.  5.   13.  *' Then  (hall  mine  anger  be  accom- 
plifhed,  and  1  will  caufe  my  fury  to  reft  upon  them,  and  I 
will  be  comforted*'.     Yet  God  is  often  fpoken   of  as  exer- 
cifing  goodnefs  and  (hewing  mercy,  with  delight,  in  a  man- 
ner quite  different,  and   oppofite   to  that  of  his  executing 
wrath.     For  the  latter  is  fpoken  of  as  what  God  proceeds 
to  with   backwardnefs   and   relu6iance  ;  the  mifery  of  the 
creature   being  not   agreable  to.him  on  its  own  account. 
Neh.  9.   17.  *'  That  thou  art  a  God  ready  to  pardon,  gra- 
cious and    merciful,    flow    to  anger,   and   of  great  loving 
kindnefs'*.  Pfal.  103.  8.  "  The  Lord  is  mercifu;  &  gracious, 
flow  to  anger,  and    plenteous   in    mercy".     Plal.   145.  8. 
*'  The  Lord  is  gracious  and  full  of  compaflion,  flow  to  an- 
ger, and  of  great  mercv**.     We  have  again  almoit  the  fame 
words,  Jonah  4.  2.     Mic.  7.   10.  **  Who  is  a  God  like 
thee,  that  pardonetb  iniquity,  &c.— — Heretaineth  not  his 
anger   forever,  becaufe  he  delighteth    in    mercy".     Ezek. 
18.  32.  "  I  have  no  pleafure  in  the  death  of  him  that  dieth, 
faith   the  Lord  God  ;  wherefore  turn  yourfelves,  and  live 
-^e".     Lam.  3.  33.  "  He   doth  not  afflia   willingly,    nor 
grieve  the  childien  of  tnen".     Ezek.  33.   11.  "  As  I  live, 
faith  the  Lord  God>  1  have  no  pleafure  in  the  death  ot  the 
wicked,  but  that  the  wicked  turn  from  his  way  and  live  ; 

turn 


Chap.II.       **^  ^"^  Lreatton  of  the  IV or  Id.      ^7 

turn  ye,  turn  ye  from  your  evil  ways  ;  for  why  will  ye  die, 
O  houfe  of  Ifrael".  2  Pet.  3.  9.  <'  Not  willing  that 
any  fhould  periQi,  but  that  all  (hould  come  to  re- 
pentance". 

2.  The  work  of|redemption  wrought  out  by  Jefus  Chrift, 
is  fpoken  of  in  fuch  a  manner  as  being  from  the  grace  and 
love   of  God  to  men,   that  does  not  well  confift   with  his 
feeking  a  communication  of  good  to  them,  only  fubordi- 
nately,  i.  e.  not  at  airfrom  any  inclination  to  their  good  di- 
Tecftly,  or  delight  in  giving   happinefs  to  them,  (imply  and 
^ultimately  confider'd  ;  but  only  indirectly,  and  wholly  from 
a  regard  to  fooiethi  ig  entirely  diverfe,  which  it  is  a  means 
•of.     Such  expreilions  as  that  in  Joh.  3.   16.  carry  another 
-idea.     "  God  fo  loved  the  world,  that  he  gave  his  only  be- 
gotten fon,  that    whofoever  believeth  in   him,  (hould  not 
perifh,  but  have  everla(\ing    life".     And  i  Joli.  4.  9.  10. 
**  In  this  was  manifelted  the  love  of  God  towards  us,   be- 
caufe  that  God  fent  his  only  begotten  fon  into  the  world, 
that  we  might  live  through  him.     Herein  is  love  ;  not  that 
we  loved  God  but  that  he  loved  us,  and  fent  his  fon  to  be 
a   propitiation  for   our  fins".     So  Eph.  2.  4.  *'  But  God, 
who  is  rich  in  mercy,for  his  great  love  wherewith  he  loved 
us,  &c'*.     But  if  indeed  this    was  only  from  love  to  fome- 
-thing  elfe,  and  a  regard  to  a  further  end,  entfrely  diverfe 
from  our  good  ;  then  all    the   love    is  truly  teirminated  in 
that,  its  ultimate  obje<5t  !  and  God's  love  confi(\s  in  regard 
towards  that  :  and  therein  is  God*s  love,  and  therein  is  hi& 
love  mar{ife(led,  ftri(5lly  and  properly  fpeaking,  and  not  in 
that  he  loved  us,    or   exercifed  fuch  high  regard   towards 
us.     For  if  our  good  be  not  at  all  regarded  ultimately,  but 
-only  fubordinately,  then  our  good  or  intereft  is  in  itfelf  con- 
fidered,  nothing  in  GodVregard  or  love:  God's  refpedl  is 
^11  terminated  upon,  and  fwaliowed  up  in  fomething  diverfe, 
which  is  the  end,  and  not  in  the  means. 

So  the  fcrlpture  every  where  reprefents  concerning Ch#ift', 
as  tho'  the  great  things  that  he  did  and  fufFercd,  were  in 
the  moft  dire(5t  and  proper  fenfe,  from  exceeding  love  to  us  ; 
and  not  as  one  may  (hew  kindnefs  to  a  perfon,  to  whofe 
intereft,  (imply  and  in  itfelf  confidered,  he  is  iniirely  in- 
different, only  as  it  may  be  a  meins  of  promoting  the   in- 

tered 


"38        ^        GOD's  la/i  End  sLt.  V. 

tereft  of  another  (that  is  indeed  diredly  regarded)  which  is 
conncded  with  it.  Thus  the  apoftie  Paul  reprefents  the 
xnatter.  Gal.  2.  20.  *'  Who  loved  me,  and  gave  himfelf 
for  me'*.  Eph.  5.  25.  *'  Husbands  love  your  wives,  even 
as  Chrift  loved  the  church,  and  gave  himfelf  for  it".  And 
•Chrift  himfelf,  Joh.  17.  19,  "For  iheir  fakes  I  fan^ify 
myfelf".  And  the  fcripture  reprefents  Chrift  as  refting  in 
the  falvttion  and  glory  of  his  people,  when  obtained,  as  in 
what  he  ultimately  fought,  as  having  therein  reached  the 
goal  at  the  end  of  his  race  ;  obtained  the  prize  he  aim.ed 
at  ;  enjoying  the  travail  of  his  foul,  in  which  he  is  fatirfird^ 
as  the  recompence  of  his  labours  and  extreme  agonies. 
Ifai.  53.  10,  II.  **  When  thou  (halt  mske  his  foul  an  of- 
fering tor  fin,  he  (hall  fee  his  feed,  he  (hall  prolong  his 
days,  and  the  pleafure  of  the  Lord  (hall  prcfper  m  his  hand. 
He  (hall  fee  of  the  travail  of  his  foul,  and  (hall  be  fatisfkd  : 
by  his  knowledge  (hall  my  righteous  fervant  juftify  many, 
for  he  (hall  bear  their  iniquities".  He  fees  the  travail  of 
his  foul,  in  feeing  his  feed,  the  children  brought  forth  in 
the  iflue  of  his  travail.  This  implies  that  Chrift  has  Jiis 
delight,  mcft  truly  and  properly,  in  obtaining  the  lalvation 
of  his  church,  not  meerly  as  a  means  conducing  to  tl  e 
thing  which  terminates  his  delight  and  joy  ;  but  as  what 
he  rejoices  and  is  fatisfied  in,  moft  directly  and  properly  : 
as  do  thofe  fcriptures,  which  reprefent  him  as  rejoicing  in 
his  obtaining  this  fruit  of  his  labour  and  purchafe,  as  the 
bridegroom,  when  be  obtains  his  bride.  Ifai.  62.  5.  *'  As 
the  bridegroom  rejoices  over  the  bride,  fo  fhall  tny  God 
rejoice  over  thee".  And  how  emphatical  and  ftrong  to  the 
purpofe,  are  the  exprefTions  in  Zeph.  3.  17.  *'  The  Lord 
thy  God  in  the  midft  of  thee  is  mighty  ;  he  will  fave,  he 
will  rejoice  over  thee  with  joy  :  he  will  reft  in  his  love,  he 
will  rejoice  over  thee  with  fingiag".  The  fame  h  rg  may 
be  argued  from  Prov.  8.  30,  31.  "  Then  was  1  by  him, 
as  one  brought  up  with  him  :  and  I  was  daily  his  delight, 
rejoicing  always  before  him  :  rejoicing  in  the  habitable 
part  of  his  earth,  and  my  delights  were  with  the  fons  of 
men".  And  from  thofe  places  that  fpeak  of  the  faints  as 
God*s  portion,  his  jewels  and  peculiar  treafure.  Thele 
things  are  abundantly  confirmed  by  what  is  related,  Joh. 
J2,  23>*— — 32,    But  the  particular  confideralion  of  what 

may 


€hap.  Tie  ^^  ^^^^  Creation  q/  the  World.        89 

rpay  be  obfervtd  fQ  the  prefect  purpofe,   in  that  paflage  p^ 
(cripture,  ms'y  be  rcfer'd  to  the  next  feCiion, 

3.  The  communications  of  divine  goodnefs,  particularly 
fprgivenels  of  tu>,  ^nti  faiyatioi),  are  fpol^en  of  froni 
time  to  time,  as  beiag  tor  God's  goodoefs  fakp,  and  for  hi$ 
mercies  laks,  juft  la  the  lame  manner  as  they  are  fpokea 
of,  as  being  for  Gpd's  name's  fake,  in  places  obferved  be- 
fore. Pfal,  25.  7.  "  Rerrsember  not  jh^  nps  of  my  youth, 
por  niy  tranfgreffions  ;  according  tQ  thy  mercy  remembe*? 
thou  m^y  for  thy  gQodnefs  fake y  Q  Lord",  In  the  nth.  ver. 
tlie  pfaimill  fays,  V'  For  thy  ngme's  fake,  O  Lord  pardon, 
mine  iniquity".  Neh,  9.  31.  'f  Never,thel.efs  for  thy  great 
pur cies  fake,  thou  ha(l  not  utterly  confum^^d  them,  nor  for- 
U^<ia  them  j  for  thou  art  a  gracious  and  a  merciful  God", 
Pfal. 6.  4.  ''  Return  O  Lordjdeliver  my  foul  ;  O  fave  me  for 
thy  mercies  fak.e"o  Pf^I.  31.  16.  '•  Make  thy  face  to  (hine 
upon  thy  fervant  :  fave  ipe  for  fhy  mercies fpke.*'  Pfal.  44.  26« 
^^  Arijfe  for  oitr  help  |  Redeem  \^sfor  thy  mercm  fake**  An4 
iiere  it  may  be  obferved,  ^fter  what  a  remarkable  mgnne.r 
God  fpea.ks  of  hi^  love  to  ;he  children  of  Ifrael  in  the  wil- 
dernefs,  ^s  th^'  his  Jove  were  for  lo\\e's  fake,  and  his  good- 
nels  were  its  own  end  and  motive,  Deut.  7.  7,  8.  **  The 
Lord  did  not  fet  his  love  upon  you,  nor  choofe  you,  besauHs 
ve  were  more  in  number  than  any  people,  tor  ye  were  the 
lev^eft  of  all  people  j  but  hecauje  the  horctjrvfd  you*'' 

4.  That  the  goyeinn:)ent  of  th?  world  In  ai.l  parts  of  if. 
Is  tor  the  good  of  fjch  as  a^e  to  be  the  eternal  fubje^is  of 
God's  goodiicfs,  is  implied  in  y/hat  the  f^rjpture  teaches  uf; 
of  Chri,l\'s  beii)|  fet  at  (jod's  right  }ian,d?  made  king  of  an-» 
gels  and  -fnen  s  fet  at  the  head  pf  the  unjverfe,  haying  all 
jjjwer  given  hiiii  in  heaven  an4  earthy  to  ihat^nd  .ihat  he 
may  proonpte  their  happinefs  ;  being  rpac)^  h§3.^  oyer  all 
jthingg  tp  the  phijrch,  and  having  the  gpy€r;:>i^.ept  oMh^ 
whols  creation  for  their  gopJ.*  ChriH:  men^io.ns  it  (Mar.  2i$* 
'$.Q.)  a$  the  reafaa  why  th^  fon  of  rp^n  is  spadf  hi'^^  of  tJf« 

f^  fabbath^ 


n      II  W  '  I      »    ! 


Eph.  J.  2to,  :?r,  ^^,   ^^     Job.  17.  51.    lAu,    i|. 
g.^.  fii4.  .j^,  i^^  j^,    Jol>,  ^.  ||,       '      '  '         '^ 


^^ UUVs  lap  Unci — ,Sect.v; 

fabbath,  that  "  the  fabbath  was  made  for  man".     And  if 
fo,  we  may  in  like  manner   argue,    that  a!/  things    were- 
hiade  for  man,  that  the  fon  of  man  is  made  Lord  ot  all 
things, 

5.  That  God  ufes  the  whole  creation,  in  his  whole  go- 
vernment of  it,  for  the  good  of  his  people,  is  moft  ele- 
gantly reprefcnted  in  Deut.  35.  26.  "  There  is  none  like 
the  God  of  Jelhurun,  who  rideth  on  the  heavens  in  thine 
help,  and  in  his  excellency  on  the  fky".  '1  he 
whole  univerfe  is  a  machine,  which  God  hath  made  for 
his  own  ufe,  to  be  his  chariot  for  him  to  ride  in  j  as  is  re- 
prefcnted in  Ezekiels  vifion.  In  this  chariot  God's  feat,  or 
throne  is  heaven,  where  he  fits,  who  ufes  and  governs  and 
rides  in  this  chariot  (Ezek.  i.  22,  26,  27,  28. J  The  in- 
ferior part  of  the  creation,  this  vifible  univerfe,  fubjc^l  to 
fuch  continual  changes  and  revolutions,  are  the  wheels  of 
the  chariot,  under  the  place  of  the  feat  of  him  who  rides 
in  this  chariot.  <jod*s  providence  in  the  conflant  revolu- 
tions and  alterations  and  fuccefTive  events,  is  reprefented  by 
the  motion  of  the  wheels  of  the  chariot,  by  the  fpirit  of 
him  who  fits  in  liis  throne  on  the  hea\ens,  or  above  the 
firmament.  Mofes  tells  us  for  whofe  fake  it  is  tliat  Gcd 
moves  the  wheels  of  this  chariot,  or  rides  in  it  fitting  in  his 
heavenly  feat  j  ai^d  to. what  end  he  is  making  iiis  progrefs, 
"or  goes  his  appointed  journey  in  it,  viz.  the  falvation  of  hiS 
people, 

6.  God's  judgments  on  the  wicked  in  this  world,  and 
alfo  their  tternal  damnation  in  the  world  to  come,  are  fpo- 
ken  of  as  being  for  the  happinefs  of  God's  people.  So  are 
his  judgments  on  tliem  in  thisVVorld.  llai.  43.  3,  4.  '*  For  I 
am  the  Lord  thy  God,  the  holy  one  of  Jfrael,  thy  favicur. 
I  gave  Egypt  for  thy  ranfcm,  Ethiopia  and  Seba  for  thee. 
Since  thou  hafl  been  precious  in  my  fight,  thou  haf\  been 
honorable,  and  1  hav-e  loved  thee  ;  therefore  will  I  give 
roen  tor  thee,  and  people  for  thy  life''.  So  the  works  of 
Ood's  vindi(5live  jurtice  and  'wrath,  are  fpoken  of  as  works 
of  mercy  to  his  people,  Pfal.  136.  10.  15,  17,  18,  19.  20. 
And  fo  is  their  eternal  damnation  in  another  world.  Rom* 
9.  22.  23.  "  What  if  God,  willing  to  fhew  his  wrath  and 
jnake  his  power  known^  endured  with  mw^h  JongfufFering^ 


«»*w 


Chap.  II.  '^  '^^  Creation  of  the  World.       9 

the  veiTels  of  wrath  fitted  to  deftrucSlion  :  and  that  he  might 
make  known  the  riches  of  his  glory  on  the  vefTels  of  mer- 
cy, v/hich  he  had  afore  prepared  unto  glory*'.  Here  it  i$ 
evident  the  lail  verfe  comes  in,  in  connection  with  the  fore- 
going, as  giving  another  reafon  of  the  deftrudtion  of  the 
wicked,  vi:^.  the  (hewingthe  riches  of  his  glory  on  tlie  veflels 
of  mercy  ;  in  higher  degrees  of  their  glory  and  happinefs, 
in  an  advancement  of  their  relifh  of  their  own  enjoyments, 
and  greater  fenfe  of  their  value^  and  of  God's  free  grace  ir> 
the  beftowmen^. 

7.  It  feems  to  argue  that  God's  goodnefs  to  them  who 
sre  to  be  the  eternal  fubjeds  of  his  goodnefs,  is  the  end  of 
the  creation,  that  the  whole  creation,  in  all  parts  of  it^ 
and  all  God's  difpofals  of  it,  is  fpoken  of  as  their's.  i  Cor. 
3.  22,  23.  *'  All  things  are  yours.  Whether  Paul,  cr  A- 
poilos,  or  Cephas,  or  the  world,  or  life,  or  death,  or  things 
prefent,  or  things  to  come,  all  are  yours".  The  terms  arc 
very  univerfal  ;  and  both  works  of  creation  and  providence 
are  mentioned  :  and 'tis  manifeftlv  the  defign  of  the  apoftle 
to  be  underftood  of  every  work  of  God  whatfoever.  Now, 
how  can  we  underftand  this  any  otherwife,  than  that  all 
things  are  for  their  benefit  5  and  that  God  made  and  ufcs 
all  for  their  good  ?  = 

8.  All  God's  works,  both  his  works  of  creation  and 
providence^  are  reprefented  as  works  of  goodnefs  or  mercy 
to  his  people  in  the  r36th.  pfalm.  His  wonderful  works 
in  general,  ver.  4.  *'  To  him  who  alone  doth  great  won- 
ders ;  for  his -mercy  endureth  forever".  The  works  of 
creation  in  all  parts  of  it.  Ver.  5,  6,  7,  8,  9.  "  To  him 
that  by  wifdom  made  the  heavens  ;  for  his  mercy  endureth 
forever.  To  h^m  that  ftretched  out  the  earth  above  the 
waters  ;  for  his  mercy  endureth  forever.  To  him  that 
made  great  lights  ;  for  his  mercy  endureth  forever.  The 
fun  to  rule  by  day  ;  for  his  m.ercy  endureth  forever.  The 
moon  and  ftars  to  rule  by  night  ;  for  his  mercy  endureth 
forever".  And  God's  wprks  of  providence,  in  the  follow* 
ing  part  of  the  pfalm, 

1^  i  g.  TiihX 


p  GOD's  lafi  2nd  ittr.i. 

9.  That  cxpreffion  in  the  blcflcd  fcfitencc  pronounced 
6n  the  righttous  at  the  day  of  judgment,  **  Inherit  the 
Icingdotn  prepiared  for  yoti  from  the  toundation  of  xh€ 
"world**^  feems  to  hold  forth  as  mnch,  as  thst  the  eternal 
fexpreflions  and  fruits  of  God's  goodnefs  to  them,  vias  God'§ 
^nd  in  creating  the  woild,  and  in  his  providential  difpofai^ 
ever  lince  the  creation  :  thdt  God  in  all  his  wofks,  in  lay- 
ing th(£  foundation  of  the  world,  and  ever  fincc  the  founda* 
tion  of  itj  had  been  prepariog  this  kingdom  and  glory  fof 
ihem* 

io.  AciiE  ABLE,  to  ttiis,  the  good  of  rnen  is  fpoken.of  ai 
In  ultimate  end  of  the  virtue  of  the  moral  tvorld.  Ro'm. 
13.  8,  9,  10..  "He  that  loveth  another  hath  fulfi'led  thd 
law.     For  thi5J,   lliou   !hajt  net   commit  aduitery,  ThoU 

llialt  not  kill,  ore And  If  there  be  any  rther  command- 

jrnenr,  it  is  briefly  comprcl.ended  in  this  faying,  l"'hou  (halt 
love  thy  neighbour  as  thyfelf.  Love  wdrketh  no  ill  to  hii 
'neighbour',  therefore  hvi  h  tin  fulplUng  of  the  ia'w''\  Gal.  5, 
J4.  *'  Ail  the  law  is  fultilled  in  one  word,-  even  in  this^ 
I'hou  Ihalt  love  thy  neighbour  as  thyfelf".  Jam.  2.  8, 
**  If  *ye  fulfill  the  royal  law,  according  to  the  fcripture, 
Thou  (halt  love  thy  neighbour  as  th}felf,  thou  Ihalt  d» 

If  the  good  of  the  creature  be  one  end  of  God  in  all 
things  he  does  ;  and  Io  be  one  end  of  all  things  that  he 
Requires  moral  agents  to  do  ;  and  an  end  they  Ihruld  have 
feipccSt  to  in  all  that  they  do,  and  which  ilicy  Ihould  re- 
gulate all  parts  of  their  conduiff  by  \  thefe  things  tnay  be 
eafiiy  explained  1  but  otherwife  it  feems  difficult  to  be  ac- 
counted for,  that  the  Holy  Ghol\  Ihould  thUs  eXptefs  him- 
Jelt  from  time  tb  time.  The  fcr'pturc  reprefents  it  to  he 
the  fpirit  of  ail  true  faints,  to  perfef  the  welfare  of  God's 
people  to  their  ehirf  joy.  And  this  was  the  fpirit  of 
JV1ok\v  and  the  prophets  of  old  :  TinA  the  good  of  God'fe 
church  was  an  tt^nd  ilvey  regulated  all  then  condu(f>  by. 
And  fo  ii  was  With  the  apollles.  2  Cor.  4.  ^5.  <«  For 
all  things  are  for  >Dur  fakes."  2  I'im.  2.  10.  **  I  Endure 
tall  things  for  the  ele6ts  fake,  that  tlVey  may  aifo  obtain  the 
falvation  which  is  in  Chrift  Jefus,  with  eternal  glory.'* 
And    ihe  icuinuies   reprefetii   ii»   ii>ou^h  every    chrifnan 

Ihould 


fc'HAP.II.       ^^  ^^^  Crenthn  oj  the  Wortd.       9^ 

rtiould  in  all  things  he  does  be  employed  for  the  good  of 
God's  church,  as  each  particular  member  of  the  body,  is 
in  all  things  employed,  for  the  g6">d  of  the  body.  Rom. 
12.  4,  5,  ^-Jc.  Eph.  4.  15,  16.  I  Cor.  12.  12,  25,  to  the 
end  ;  together  with  the  whole  of  the  next  chapter.  To 
this  end  the  kripture  teaches  lis  the  angels  are  continually 
einployed.     Heb.    i.   14. 


Sect.     VI. 


%1ir7'HER£lM  is  confiderecJ  what  is  meant  by  the  g 
^^    OF  God,  and  the  name  of  God  in  Icripture^ 


GLORY 

^  whea 
spoken  of  as  G6d's  end  in  his  works. 


Having  thus  con^dcred  what  things  are  fpoken  of  ia 
the  holy  fcriptures,  as  the  ends  of  God*s  works  ;  and  in 
fuch  a  manner  as  joiily  to  lead  us  to  fuppofe,  they  were 
■Yhe  ends  wliich  God  had  ultimately  in  view,  in  the  creati- 
on of  the  world  :  I  now  proceed  particularly  to  enquire 
concerning  fome  of  thefe  things^  what  they  are,  and  how 
the  terms  are  to  be  underftood. 

I  BEGii^  fiffr,  v^ith  tKe  GLokY  of  C5od. 

And  here  \  might  o^ferve,.  that  the  piirafe,  ihe  glory  of 
Ood,  is  fonietimes  manifertly  ufed  to  fignify  the  fccond  per- 
son in  the  IVir^ity.  But  it  is  hot  neceffary  at  this  time  to 
Gonfider  that  matter,  or  ftand  to  prove  it  from  particular 
paiTiges  of  fcripture.  Omitting  this  therefore,  1  proceed 
\6  obferve  concerning  the  hebrew  word  Cabhodh,  which  is 
the  word  moft  commonly  ufed  in  the  old  teftament  where 
^'G  have  the  word  glory  in  the  englifh  bible.  The  root 
which  It  comes  from  is  either  the  verb  Cabhadh,  which  dg' 
nifies  to  be  heavy,  or  make  heavy,  or  from  the  adjedlive 
Cabhedh,  which  fignifies  he^jvy  or  weighty.  Thefe,  as 
Teems  pretty  msnifel^,  are  the  primary  fignifications  of 
ihefe  words,  though  they  have  alfo  other  meanings,  which 
feetii  to  be  derivative.  i  he  noun  Cobhedh  fignifies  gra- 
vity, heavinefs,  greatnefs  and  abundance.  Ofvery  many 
places  it  v/ill  be  lufficient  to  name  a  few.  Prov.  ly.  3. 
2  Saiii.   J4.  26,     1  King.   12,   ij,    Ffal.  38.  4.    Ifai.  30. 

27.     And 


•/ 


J  94  GOD'j  hji  End  Shct.VI. 

27,  And  as  the  weight  of  bodies  arlfcs  from  two  things, 
viz.  folidity  or  denfny,  or  fpecific  gravity,  as  it  is  called, 
iand  their  magnitude  j  fo  we  find  the  word  CrMedh  \]{t(S  to 
llgnify  denfe,  as  in  Exod.  19.  16.  Gnamiz  Cohhedh  a  dcnfe 
cloud.  And  it  is  very  often  ufed  for  great.  Ifai.  32.  2. 
Gen,  5.9.  I  King.  10.  i2.  2  King.  6.  14.  and  18.  1^. 
Ifai.  36.  2.    and  other  places. 

The  word  Cahhodh^  which  is  commonly  tranflatcd  glcry, 
js  ufed  in  fuch  a  manner  as  micht  be  cxpc6led  from  t])is 
fignification  of  tlie  words  from  whence  it  comes.  Some- 
times it  is  ufed  to  fignify  what  is  internal,  what  is  within 
the  being  or  perfrn  inherent,  in  the  fubjecfV,  or  what  is  iti 
the  pofTcflion  of  the  -perfon  :  and  fomeiimes  for  emanation, 
exhibition  or  corrmuricaticn  of  this  internal  glory  :  and 
jfometimes  for  the  knowledge  or  fenfe,  or  effect  of  ihefe, 
in  thofe  who  behold  it,  10  whom  the  exhibition  or  com- 
munication is  made  ;  or  an  expreflion  of  this  knowledge 
or  fenfe  or  effec^h  And  here  1  would  note,  that  agrcable 
to  the  ufe  of  the  word  Cahhcdh  in  the  old  teflament,  is 
that  of  the  word  Db>:a  in  the  new.  For  as  the  word 
Calhodh  is  generally  tranflat^in  by  Dcxa  in  the  feptu- 
2gint  ;  fo  'tis  apparent,  that  this  word  is  dcfigned  to  be 
y^zdi  to  fignify  the  fame  thing  in  the  new  teOament,  with 
CahhQdh  in  the  old.  This  might  be  abundantly  proved  by 
comparing  particular  places  of  the  old  tcflament  ^  btit 
probably  it  will  not  be  denied. 

I  THEREFORE  procccd  particularly  to  confider  thefe 
words,  with  regard  to  their  ufe  in  fcripturc,  in  each  of 
the  forcmentioncd  ways. 

1.  As  to  Internal  glory.  Vv^hen  the  word  is  ufed  fo 
fignify  what  is  within,  inherent  or  in  the  pcflHllon  of  the 
fubjca,it  very  commonly  fgnifies  exccllency.or  great  valu- 
abicnefs,  dignity,  or  worthinefs  or  regard.  This?  accord- 
ing to  the  hebrew  idicrn,  is  as  it  were  the  wnght  of  a  thing, 
as  that  by  which  it  is  heavy ;  as  to  ht  lights  is  to  be  worth- 
kl's,  without  value,  ccnteinptible.  Num.  21.  5.  **  This 
light  bread. ^'  i  Sam.  18.  23,  '*  Seemeih  it  a  light  thing." 
Judg.  9.  4.  «  I;^/;/  perfons,"  i.  e.  worthlefs,  vain,  vile 
'  peifous.     So  Zerh.  3.  4.  To  fet  Ught  n  to  defpife,  2  Sam. 


Chap. II,  *''    tfj^'-^jj  trunvrt    yj — jttz — ff  ui  ;u,  u ^  ^ 

19.  43.     Bdihazzar's  vilenefs  in  the  fight  of  God,  is  re- 

prefented  by  his  being  Tek^Jy  weighed  in  the  balances  and 
found  light,  Dan.  5.  27.  And  as  the  weight  of  a  thing 
arifes  from  thefe  two  things,  its  magnitude,  and  its  fpecific 
gravity  conjundly,  fo  the  word  gi^jry  is  very  commoniy  ufed 
to  fignify  the  excellency  of  a  perfon  or  thing,  as  confillino- 
either  in  greatnefs,  or  in  beauty,  or  as  it  were  precioufnefs, 
or  in  both  conjun6tly  ;  as  will  abundantly  appear  by  coa- 
iidering  the  places  refered  to  in  the  margin.  * 

Sometimes  that  internal  great  and  excellent  good, 
which  is  called  glory,  is  rather  in  pofTefnon  than  inherent. 
Any  one  may  be  called  heavy,  that  poflefles  an  abundance  ; 
and  he  that  is  empty  and  deftitute,  may  be  called  /Igbi. 
Thus  we  find  riches  is  fometimes  called  ghry.  Gen.  31.  r. 
"  And  of  that  v/hich  was  our  fathers,  hath  he  gotten  all 
this  glory."  Efth.  5.  i[.  "  Haman,  told  "them  of 
the  glory  of  his  riches."  Pfal.  49.  t6,  17.  *<  Be  not  a- 
fraid  when  one  is  made  rich,  when  the  glory  of  his  houfe 
is  increafed.  For  when  he  dieth,  he  (hall  carry  nothing 
away,  his  glory  (hall  not  defcend  after  him."  Nah.  2.  q. 
"  Take  ye  the  fpoil  of  fiiver,  take  the  fpoil  of  gold  j  for 
there  is  none  end  of  the  ftore  and  glory  otjt  of  the  plea- 
fant  furniture. 

And  It  is  often  put  for  a  great  height  of  happinefs  and 
profperlty  and  fulnefs  of  good  in  general.  Gen.  45.  tj^ 
♦•^  You  Ih^ii  tell  my  father  gf  aii  m^  glory  in  -Egypt/' 

Job 


*  £xod.  16,  7.  and  28.  2,  40.  and  3.  8.  Ni]^pi»  1.6.  iq 
Deut.  5.  24  and  28.  58.  2  Sam.  6.  20.  i  Chron.  16, 
24  Eft.  I.  4.  Job.  29.  20.  Pfal.  19.  I.  and  45.  t^. 
and  ^.  3.  and  66.  3.  and  67.  6.  and  S7.  3.  and  toi. 
16.  and  145.  5,  12,  13.  Ifai.  4.  2.  and  10.  jg.  and 
16.  40.  and  35.  21.  and  40,  5.  and  6a* 
13,  and  62.  2.   Ezek.  31.  18.  Hab.     2,    14.   Hag.  2, 

3,  9.  Matt.  6.  29.  and  16.  27.  and  24.  30.    Luk.  t), 
31,  32.  Joh.  I.  14.  and  2.  11.  and  11.  40.  Rom»  6, 

4.  I  Cor.  2.  8.  and  15.  40.  2  Cor.  3.  to.  Eph.  3.  ai% 
Col.  I,  If.    2  Their.  I.  g.    Tit.  ^,  13.    jt  Fet.  i.  ^4, 


"7^5 ^^         ^iJUs  fojt  Una  Sect.V! 

Job,  19.  9.  **  He  hath  ftnpt  me  of  my  gloiy."  Ifai.  jo.  :5, 
*'  Whtre  will  you  leave  yoyr  glory.-  Ver  10.  *^  There- 
fore ihall  the  Lord  cf  hofts  fend  ampng  his  fat  ones  jesn- 
neCs,  ai^d  under  his  glcry  flvdlj  he  kindle  a  burning,  like  tlie 
huining  of  a  fire.'*  Ifai.  17.  3,  4.'  **  Thc^kirgdcm 
fntli  ccafe  frcm  Damafcus,  and  the  icpinant  of  Syria  j  thty 
fhall  be  ss  the  glory  of  the  children  ©J  IlVad.  And  in  that 
day  it  ihall  ccme  to  pafs,  that  the  glory  of  Jacob  (hall  be 
made  thin,  and  the  lamefs  ot  his  fKfnfhall  be  made  lean/* 
Ifai.  21.  16.  **  And  all  the  glpry  of  Kedar  (hall  fail." 
Ifai.  6r.  6.  "  Yc  (liall  eat  ti:e  riches  of  the  gentiles,  and 
in  their  glory  (hall  ye  boaft  yourlblves."  Chap.  66.  n, 
J 2.  "  That  ye  may  milk  out  and  be   delighted   with   the 

abundance  of  her  glcry.  ?- I  will   expend  peace   to   her, 

like  a  river,  and  the  glcry  cf  the  ^tntiles  like  a  flowing 
dream."  Hof.  9.  11.  *<  As  for  Ephraim,  their  glory  (liaU 
fly  away  as  a  biid."  Mstt.  4.  8.  r^  ■  <*  Sheweih  him  all 
the  kingdoms  of  the  world,  ar.d  the  glcry  of  them."^ 
Luk.  24.  26.  "  Ought  not  Chri(^  to  have  luffered  thefc 
things,  and  to  enter  into  his  glory  ?"'  Joh.  17.  27.  "  And 
the  glory  which  thcu  ga\eft  mie,  have  I  given  them  " 
Rem.  5.  2.  **  And  rtjoice  in  hope  cf  the  glory  of  God." 
Chap.  8.  J 8.  "The  fufferings  of  this  prefent  time,  are  not 
worthy  to  be  compared  with  the  g'ory  which  (liall  be  re- 
vealed in  us".  See  alfo-chap.  2.  7.  10.  and  3-  23  and  9«23. 
iCor.2.7.  "The  hidden  wifdom  v.hichGcd  ordained  before 

the  world,  unto  our  glcry."     2  Cor.  4.  17.— "Worketli 

cut  for  us  a  far  more  exceeding  snd  eternal  weight  of  glo- 
ry.*' Eph.  I.  j8.  **  j^.nd  what  the  riches  of  the  glory  of 
his  inheritance  in  the  faints."  i  Pet.  4.  13.  "  But  rejoice 
inafmuch  as  ye  are  made  partuktrs  of  Chrif^'s  ftfferii  gs  j 
that  when  his  glory  (hall  be  revealed,  ye  may  be  glad  alfq 
with  exceeding  joy."  Chap.  1.8.  "-^  Ye  rejoice  with  joy 
Vpfpcskable  and  full  of  gldry."  f 

2.  ThI 


t|Sce  alfo,  Cplof.  i.  27.  and  3.  4.  i  Theif.  2.  12, 
2  ThcC  2.  14.  I  Tim.  3.  i1l>.  2  Tim.  2.  JO.  Heb, 
2.  10.  I  Pet.  r.  li,  2f.  and  5.  i,  lO.  2  Pet.  I-  3. 
Rev.  2f.  24,  a6o    Pfah  73/h-  ^^^^   ^49v|v  '^^^* 

XI*    10. 


Chap.  II*       ^'^  '^^  Creation  of  the  World.       ^y 

1  The  word  glory,  is  ufed  in  fcripture  often  to  exprefs 
the  exhibition,  emanation  or  communication  of  the  inter- 
nal glory.  Hence  it  often  fignifies  a  vifible  exhibition  of 
glory  ;  as  in  an  effulgence  or  fhining  brightnefs,  by  an 
emanation  of  beams  of  Tight.  Thus  the  brightnefs  of  the 
fun  and  moon  and  ftars  is  called  their  glory  in  i  Cor.  15. 
41.  But  in  particular,  the  word  is  very  often  thus  ufed, 
when  applied  to  God  and  Chrift.  As  in  Ezek.  i,  28. 
•'  As  the  appearance  of  the  bow  that  is  in  the  cloud  in  the 
day  of  rain,  fo  was  the  appearance  of  the  bnghtnefs  round 
about."  This  was  the  appearance  of  the  likenefs  of  the 
glory  of  the  Lord."  And  chap.  10.  4.  "  Then  the  glory 
of  the  Lord  went  up  from  the  cherub,  and  ftood  over  the 
threQiold  of  the  houfe,  and  the  houfe  was  filled  with  the 
cloud,  and  the  court  was  full  of  the  brightnefs  of  the 
Lord's  glory."  Ifai.  6.  i,  2,  3.  "  I  faw  the  Lord  fitting 
upon  a  throne  high  and  lifted  up,  and  his  train  filled  the 
temple.  Above  it  flood  the  feraphim. -*? — -  And  one  cried 
to  another  and  faid,  Ko!y,holy,holy  is  the  Lord  ot  hofts,the 
whole  earth  is  full  of  his  glory."  Compared  with  Joh.  12, 
4.  "  Thefe  things  faid  Efaias,  when  he  faw  his  glory  and 
fpake  of  him."  Ezek.  43.  2.  "  And  behold  the  glorv  of 
the  God  of  Ifrael  came  from  the  way  of  the  eafl.— And 
the  Q^rxh  Jhined  with  his  glory."  Ifai.  24.  23.  *'  Then  the 
moon  (hall  be  confounded  and  the  fun  alhamed,  when  the 
Lord  of  hofts  (hall  reign  in  Mount  Zion,  and  in  Jerufalem, 
and  before  his  ancients  gloriouJJy"  ifai.  60.  i,  2.  *'  Arife, 
fhine,  for  thy  light  is  come,  and  the  glory  of  the  Lord  is 
rifen  upon  thee.  For  behold  the  darknefs  (hall  cover  the 
earth,  and  grofj  darknefs  the  people  ;  but  the  Lord  (hall 
arife  upon  thee,  and  his  glory  (hall  be  feen  upon  thee.'^ 
Together  with  ver.  19.  ^'  The  fun  fhall  be  no  more  thy 
light  by  day,  neither  for  brightnefs  (ball  the  moon  give 
light  unto  thee  :  but  the  Lord  (hall  be  unto  thee  an  ever- 
Jading  light,  and  thy  God  thy  glory  "  Luk.  2.  9.  ««  The 
glory  of  the  Lord  (hone  round  about  them."  Ad.  22.  ir- 
•*  And  v/hen  I  could  not  fee,  for  the  glory  of  that  light.'' 
In  2  Cor-3.7.  '^^^  (hining  of  Mofes's  face  is  called  the  glory 
of  his  countenance.  And  to  this  Chri(\'s  glory  is  compared 
ver.  1 8.  "  But  v/e  all  with  open  face,  beholding  as  in  a 
glals  the  glory  of  the  Lord,  are  changed  into  the  fame 
image,  from  glory  to  glory."     And  fo  chap,  4,  4,  "  Left 


n^6''  <  KJKJiy's  rajr  iLna  Sect. VI. 

the  light  of  the  glorjoys  gofpel  of  Chrift,  who  is  the  im- 
age Oi  God,  (hould'diine  urito  them."  Ver.  6.  *<  For 
God,  who  commanded  the  light  to  (hine  out  of  darknefs, 
'hath  fhined  in  our  hearts,  to  give  the  light  of  the  know- 
'Jedge  of  the  glory  of  God  in  the  iace  of  Jefus  Chrift." 
Heb.  I  3.  "  Who  is  the  bjightnefs  of  his  glory."  The 
apoOIe  Peter,  fpeaking  of  that  emanation  of  exceeding 
brightncfs,  from  the  bright  cloud  that  over  O-isdowed  the 
difciples  in  the  mount  of  transfiguration.;  and  of  the  fiiining 
of  Chrifl's  face  st  that  time,  fays,  2  Pet.  i.  17.  '^  For  he 
received  from  God  the  father  honor  and  glory,  when  there 
came  fuch  a  voice  to'him  from  the  excellent  glory,  This 
•is  my  teloved  fon,  in^whom  1  am  well  pleafed."  Rev. 
'  iS.  I.  "  Another  angel  came  down  from  heaven,  having 
great  power,  arid  the  earth  was  I'rghtened  with  his  glcryj*^  Rev. 
2[.  II,  '*  Having  the  glory  of  God,  rnd  her  light  was  like 
unto  a  flor.e  moft  precious,  like  a  jafper  ftcne,  clear  as 
cryftal."  Ver.  23.  **  And  the  city  had  no  need  of  the  fun, 
nor  of  the  moon  to  fhine  in  it  ;  for  the  glory  of  God  did 
lighten  it."  So  the  word  for  a  vifible  effulgence  or  ema- 
r^ation  of  light  in  the  places  to  be  feen  in  the  margin.  * 

The  word  ghry^  as  applied  to  God  or  CliriO-,  fometimes 
evidently  fignifies  the  communicalions  of  God's  fuluefs  and 
ineans  much  the  fame  thing,  with  God's  abundant  and 
exceeding  gcodnefs  and  grace.  So  Eph.  2.  16.  "  That 
he  would  grant  you,  according  to  the  riches  of  his  glory, 
to  be  ftrengthncd  with  might,  by  his  fpirit  in  the  inner 
man''.  The  exprefiion,  *'  According  to  the  riches  of  his 
glory",  is  apparently  equivalent"  to  that  in  the  fame  epiftle, 
chap.  I.  7.  -^^  According  to  the  riches  of  his  grace".  And 
chap.  2."  7.'  ''  The  exceeding  riches  of  his  grace  in  his 
kindnefs  towards  us,  thro'  Chrift  Jefus".  in  like  manner 
IS  the  yj or d  glory  ufed  in  Phil.  4.   19.  "  But  my  God  (hall 

fupply 


*  Exod.  16.  12.  and  24.  i5,  17,  23.  and  40.  34,  25- 
Lev.  9.  6,  23.  Num.  14.  10.  and  16.  19.  i  King.  8. 
It.  2  Chron,  5.  14.  and  7.  i,  2,  3.  Jfai.  58.  I. 
Ezek.  3.  23.  and  8.  4.  and  9.  3.  and  10.  18,  19. 
and  II.  22,  23.  and  43.  4,  5.  and  44.  4,  A<5>.  7. 
55.    Rev.   15.  8, 


CHAP.il.        ^^^  ^^^^  Creation  of  the  World,       ^^ 

fupply  all  your  need,  according  to  his  riches  in  glory,  by 
Chrift  Jefus'*.  And  Ronn.  9.  23.  *'  And  that  he  might 
make  known  the  riches  of  his  glory,  on  the  veflels  ot  mer- 
cy". In  this,  and  the  foregoing  verfe,  the  apoltle  fpeaks 
of  God's  making  known  two  things,  his  great  wrath,  and 
his  rich  grace.  The  former,  on  the  velTeis  of  wrath,  ver. 
22.  The  latter,  which  he  calls  the  riches  of  bn  glory ^  on  the 
veffcls  of  mercy,  ver.  23.  So  when  Moles  fays,  *'  1  be- 
feech  thee  fhew  me  thy  glory  ;'*  God  granting  his  requeH-, 
makes  anfwer,  •••  1  will  make  all  my  goadnefs  to  pafs  before 
thee."  Exod.  33.  18,  19.  f 

What  we  find  in  Joh,  12.  23, 32.  is  worthy  of 

particular  notice  in  this  place.  The  words  and  behaviour 
of  ChrifV,  which  we  have  an  account  of  here,  argue  two 


tnmgs. 


,  I.  That  the  happinefs  and  falvation  of  men,  was  an 
end  that  Chrift  ultimately  aimed  at  in  the  labours  and 
fuiFerings  he  went  through,  for  our  redemption  (and  con- 
fequently,  by  what  has  been  before  obferved,  an  ultimate 
end  of  the  work  of  creation. J  The  very  fame  things 
which  were  obferved  before  in  this  paffage  (chap,  fecond, 
feet,  third)  concerning  God's  glory,  are  equally,  and  in 
the  fame  manner  obfervable,  concerning  the  falvation  of 
men.     As  it  was  there  obferved,   that  Chrift  in  the  great 

O  2  conflict 


•f  Dr.  Goodwin  obferves  (vol.  I.  of  his  works,  part  2d,  page 
166)  that  riches  of  grace  are  called  riches  of  glory  m  fcrip- 
ture.  *'  The  fcripture,"  fays  be,  "  fpeaks  of  riches  of  glory 
*' in  Eph.  3.  16.  That  he  ijoauld  grant  you  according  to 
*'  the  riches  of  his  glory  ;  yet  emiaeniiy  mercy  if  there  in- 
**  tended  ;  for  it  is  that  which  God  be'.lo?^s,  and  which 
**  the  apotlle  there  prayeth  for.  And  he  calls  his  mercy 
'•  there  his  glory,  as  clfewhqrc  he  doth,  as  being  the  moll 
•'  eminent  excellency  in  God  — —  That  in  Rora.  9.  22,  23. 
"  compared,  is  obfervable.  In  the  2zd  ver.  where  tne  a- 
*' poftle  fpeaks  of  Gad's  making  known  the  power  of  his 
*'  ivrathi  faith  he,..  G^i'  ivilling  to  Jl:>e~w  his  n.vraihf  and  make 
"  his  piKJUip  kr.O'XVft.  .  Biit  in  ver.  231/  when  he  com.es  to 
**  fpeak  of  mercy,  he  faich,  That  h;  might  f^a^s- kmiiKia  tbi 
V_  riches  of  hii  ghry^  on  th&_  'U?J/}1>  of  tngrcj.]\ 


too  GODs  lafi  End  Sect.VL 

confli(5t  of  his  foul,  in  the  view  of  the  near  approach  of  the 
molt  extreme  difficulties  which  attended  his  undertaking, 
comforts  himfelf  in  a  certain  profpedl  of  obtaining  the  end 
he  had  chiefly  in  view.  It  was  obferved  that  the  glory  of 
God  is  therefore  mention'd  and  dwelt  upon  by  him,  as 
what  his  foul  fupported  itfelf  and  refted  in,  as  this  great 
end.  And  at  the  fame  time,  and  exadly  in  the  fame  man- 
ner, is  the  falvation  of  men  mentioned  and  infifted  on,  as 
the  end  of  thefe  great  labours  and  fufFerings,  which  fatis- 
fied  his  foul,  in  the  profpecfl  of  undergoing  them.  Com- 
pare the  2-^4  and  2\th  verfes  ;  and  alfo  the  2%th  and  2(^ih 
verfes  ;  ver.  31.  and  32.         And, 

2.  The  glory  of  God,  and  the  emanations  and  fruits  of 
his  grace  in  man's  falvation,  are  fo  fpoken  of  by  Chrift 
on  this  occafion  in  juft  the  fame  manner,  that  it  would 
be  quite  unnatural,  to  underftahd  hitn  as  fpeakmg  of  two 
difimdl  things.  Such  is  the  connexion,  that  what  he 
fays  of  the  latter,  muft  moft  naturally  be  underftood  as  ex- 
cgetical  of  the  former.  He  firft  fpeaks  of  his  own  glory 
and  the  glory  of  his  father,  as  the  great  end  that  (hould 
be  obtained  by  what  he  is  about  to  fuffer  ;  and  then  ex- 
plains and  amplifies  what  he  fays  on  this,  in  what  he  ex- 
prefles  of  the  falvation.  of  men  that  fhall  be  obtained  by  it. 
Thus  in  the  23.  ver.  he  lays,  "  The  hour^s  come  that 
the  fon  of  man  fhould  be  glorified."  And  in  what  next 
follows,  he  evidently  (liews  how  he  was  to  be  glorified,  or 
wherein  his  glory  confifted  :  "  Verily,  verily  1  fay  unto 
you,  except  a  corn  of  wheat  fall  into  the  ground,  and 
die,  it  abideth  alone;  but  if  it  die,  it  bringeth  forth 
much  fruit."  As  much  fruit  is  the  glory  of  the  feed,-  fo 
is  the  multitude  of  redeemed  ones,  which  fhould  ipring 
from  his  death,  his  glory,  *  So  concerning  the  glory  of 
his  father^  in  the  27//?,  and  following  veries.  "  Now  is 
my  foul  troubled,  and  what  Ihall  1  fay  f  Father,  fave  me 
from  this  hour  ?  But  for  this  caufe  came  I  unto  this  hour. 
Father,  glorify  thy  name.     Then  came  there  a  voice  fiom 

heaven, 


Here  may  be  remembered  what  was  before  obferved  cf 
the  church's  being  fo  often  fpoktn  of  as  the  glory  and  fulnefs 
Qi  Chriih 


Chap.  II. 


hi  the  (Jreation^^fy^rorfa^^ 


heaven,  faying,  I  have  b©th  glorified  it,  and  will  glorify  it 
again."    In  an  aflurance  of  this,  which  this  voice  declared, 
Chrift  was  greatly  comforted,   and  his  foul  even  exulted 
under  the  view  of  his  approaching  fufFerings.     And  what 
this  glory  was,  in  which  Chrift's  foul  was  fo  comforted  on 
this  occaiion,  his  own  words  which  he  then  fpake,  plainly 
(hew.     When  the   people  faid  it  thundered  ;    and  others 
faid,  an  angel  fpake  to  him  ;    then   Chrift  explains  the 
matter  to  them,  and  tells  them  what  this  voice  meant. 
Ver.  30,  31,  32.  "  Jefus  anfwered  and   faid,  This  voice 
came  not  becaufe  of  me,  but  for  your  fakes.     Now  is  the 
judgment  of  this  world  ;  now  (hall  the  prince  of  this  world 
be  call:  out.     And  I,  if  I  be  lifted  up  from  the  earth,   will 
draw  all  men  unto   me."      By  this  behaviour,  and  thefe 
-fpeeches  of  our  redeemer,  it  appears  that  the  expredions  of 
divine  grace,  in  the  fandification  and  happinefs  of  the  re- 
deemed,  are  efpecially   that  glory  of  his,  and  his  father, 
which  was   the  joy  that  was  fet  before  him,  for  which  he 
endured  the  crofs,  and  defpifed  the  (hame  :    and  that  this 
glory  efpecially,  was  the  end  of  the  travail  of  his   foul,  in 
obtaining  which  end  he  was  fatisfied,    agreable  to  Ifai, 

53'  io>  II' 

This  is  agreable  to  what  has  been  jufl:  obferved,  of 
God's  glory  being  fo  often  reprefented  by  an  effulgence,  or 
emanation,  or  communication  of  light,  from  a  luminary 
or  fountain  of  Mght.  What  can  be  thought  of,  that  fo  na- 
turally ami  aptly  reprefents  the  emanation  of  the  internal 
glory  of  God  ;  or  the  flowing  forth,  and  abundant  com- 
munication 0/  that  infinite  fulnefs  of  good  that  is  in  God  ? 
Light  is.  very  often  in  fcripture  put  for  comfort,  joy,  hap- 
pinefs and  for  good  in  general,  f 

Again-, 


f  Ifai.  6.  3.  —  "  Holy,  holy,  holy  is  ths  Lord  of  hafis,  the 
whole  earth  is  full  of  his  glory.'*  In  the  original.  His  glory 
is  the  fulnefs  of  the  nvhole  earth  :  which  fignifies  much  more 
than  the  words  of  the  tranflation.  God's  glory,  confiding 
efpecially  in  his  holinsfs,  is  that,  in  the  fight  or  communica- 
lions  of  which  man's  fulnefs,  i.  e.  his  holinefs  and  happinefs, 

.    confuls.    By  God's  glory  here,  thsrs  feems  to  bs  rsfped  to 

that 


I02  KjUD  s  laji  hnd  S£ct.%|, 

Again,  the  word  ghry^  as  applied  io  God  in  fcripture, 

implies  the  view  or  knowledge  of  God's  excellency.     The 

exhibition  of  glory,  is  to  the  view  of  beholders.     The  ma- 

nifeftation  of  glory,  the  emanation  or  effulgence  of  bright- 

nefs,  has  relation  to  the  eye.    Light  or  brightnefs  is  a  quality 

that  has  relation  to  tlie  fcnfe  of  feeing  :   we  fee  the  luminary 

by  it's  light.    And  knowledge  is  often  expreiTed  in  fcripture 

by  light.     The  word  glory  very  often  in  fcripture  fignities  or 

implies  honor^  as  any  one  may  foon  fee  by  caf^ing  his  eye 

on  a  concordance.  **     But  honor  implies  the  knowledge  of 

the  dignity  and  excellency  of  him  v/ho  hath    the   honor,  . 

And  this  is  often  more  efpecially  fignified  by  the  word  glo^ 

ry^  when   applied  to  God.     Num.  14.  21.    *'  But  as   truly 

as  1  live,  all  the  earth  ihall  be  filled  with  the  glory  of  the 

Lord."    i.  e.    All  tlie  earth  fiiail  fee  the  manifeOations   I 

will  make  of  my  perfed  holinefs  and  hatred  of  fin,  and  fo 

of  my  infinite  excellence.     This   appears  by   the   context. 

So  Ezek.  39.  21,  22,  23.  ''•  And  1  v;ill  fet  my  glory  among 

the  heathen,  and  all  the  heathen /W/y?^  my  judgment  that 

I  have  executed,  and  my  hand  that  I  have  laid  upon  them. 

So  the  houfe  of  lfraelyZY7//iwaf  that  I  am  the  Lord  their 

God.     And  the  heathen  72?^//  know^  that  vhc  houfe  of  Ifrael 

went  into  captivity  for  their  iniquity."     And  'tis  manitefl 

in  many  places,  where  we  read  of  God's  glorifying  himfelf, 

or  of  his  being  glorified,' that  one  thing  diredly   intended, 

is  a  manifefting  or  making  known  his  divine  greatnefs  and 

excellency. 

Again,  glory,  2s  the  word  Is  ufed  \x\  fcripture,  often  fig- 
nifies  or  implies  praife.  This  appears  from  what  was  ob- 
ferved  before,  that  glory  very  often  lignifics  honor,  which  is 
much  the  fame  thing  with  praife,  viz.  high  ef^eem  and  re- 
ipc6t  of  heart,  and  the  exprefT.on  and  tcftimeny  of  it  in 
words  and  a(5fions.*  And"  'tis Inanifefl  that  th.e  words  ^Z^- 
ry  and  praife^  are   often   ufed  as  equivalent  cxprefTions  in 

fcripture. 


that  tra^n,  or  thofe  effulgent  beams  that  tiled  the  temple  : 
thtfe  beamji  fjgnifying  -God's  glory  ihiring  forth,-  and  com- 
irunicated.  ""i  his  effulgence  or  communication  is  the  Yul- 
nefs  of  aU  iriielligcht  creatures,  who  have  ftO  fiilrLef«  of 
their  own. 

*  See  particularly  Heb.  3.  3. 


Chap.II.     ^«  f^^s  Creation  cj  the    World,      \a% 

fcripture.  Pfal.  50.  23.  "  Whofo  offe-eth  pralfe,  glorifi- 
eth  me".  Pfal,  22.  23.  "  Ye  that  fear  the' Lord,  praife 
him;  all  ye  feed  of  Ifrael,  glorify  him".  Ifai.  42.  8, 
"  My  glory  I  will  not  give  unto  another,  nor  my  praife  to 
graven  images".  Ver.  12.  "  Let  them  give  glory  uato 
the  Lord,  and  declare  his  praife  in  the.  i-Hands".  Ifai.  48, 
9,   ro,   II.  "  For  my  name's  fake  will  I  defer  mine  anger  ; 

for  my  praife  will  I  refrain  for  thee. —  For  mine  own 

fake  will  I  do  it  ;  for 1  will  not  give  my  glory  unto  ano- 
ther". Jer.  13.  II.  ««  That  they  might  be  unto  ms  for  a 
people,  and  for  a  name,  and  for  a  praife,  and  for  a  glory". 
Eph.  I.  6.  "  To  the  praife  of  the  glory  of  his  grace''. 
Ver.  12.  "To  the  praife  of  Ij^s  glory".  So  ver.  14.  The 
phrafe  is  apparently  equivalent  to  that,  Phil.  i.  ti.  "^  Which 
are  by  Jefus  Chrift  unto  the  praife  and  glory  of  God".  2  Cor. 
4.  15.  "  That  the  abundant  grace  might,  thro'  the  thankf- 
giving  of  many,  redound  to  the  glory  of  God" 

It  is  manifeft  the  praife  of  God^  as  the  phrafe  Is  ufcd  In 
fcripture,  implies  the  high  efieem  and  love  of  the  l.eart,  ex- 
alting thoughts  of  God,  and  comphcence  in  his  excellence 
and  perfection.  This  is  fo  manifell  to  every  one  acquainted 
with  the  fcripture,  that  there  feems  to  be  but  little  or  no 
need  to  ref<cr  to  particular  places.  However,  if  any  need  fa- 
tisfa6lion,  th<^y  m;\y,  among  enumerable  other  places  which 
might  be  mentioned,  turn  to  thofe  in  the  margin,  || 

It  alfojmplies  joy  in  God,  or  rejoicing  in  his  pet  fecflions, 
as  is  manifell  by  Pfal.  33.  2.  "  Rejoice  in  the  bord,  O  ye 
righteous,  {ok  praife  is  comely  for  the  upright".  Other  paf- 
fages  to  the  fame  purpofe,  fee  in  the  margin.  §     How  often 

do 

'      •  •  •  -      -      II   -   I        I  I  I  I     ■HI  mm  III  ■!  Ill II    I 

jj  Pfal.  145.  I, 12.  and  34.  i,  2,  3.  and  44.  8. 

and  71.  14,  15.  and  99.  2,  3.  and  107.  31,  32. 
and  108^3,  4,  5.  and  119.  164.  and  14.8.  13  and 
150.  2.  Rev.  19.  I,  2,  3,——-* 

§  Pfal.  9.  I,  2,  14.  and  28.  7.  and  i^,  27,  28.  and 
42.  4.  and  63.  5.  and  67.  3,  4,5.  and  71,  22,23. 
and  104.  33,  3|.  and  106.  47.  and  135.  3.  and 
147.  I.  and  149.  I,  2,  5,  6.  A(5t,  2,  46,  47.  and 
3',  8,  R^y,  19,  6,  7, 


>^04  GOD'S  laft  End  Sect.VI. 

do  we  read  o^ ftng'wg  praife  ?  But  finging  is  commonly  an 
cxpreflion  of  joy.  It  js  called,  mskirg  a  joyful  noife.  f  And 
as  it  is  often  ufed,  it  implies  gratitude  or  love  to  God  for 
his  benefits  to  us.* 

Having  thus  conCdered  vhat  Is  Inr plied  in  the  phrafe, 
THE  GLORY  OF  GoD,  as  we  find  it  \aitd  in  fcripture  ;  I 
proceed  to  enquire  what  is  meant  by  the  name  ot  God. 

And  I  obferve  that  'tis  manifeft  that  God's  name  and  his 
glory,  at  leaft  very  often,  fignify  the  fame  thing  in  fcrip- 
ture. As  it  h?s  been  obferved  concerning  the  glory  of  God, 
that  it  fometimes  fignifies  the  fecond  perfon  in  the  rrinity  j 
the  fame  might  be  fhewn  of  the  name  of  God,  if  it  were 
reedlul  in  this  place.  But  that  the  name  and  glory  of  God 
are  often  equipollent  expreflions,  is  manifeft  by  Excd.  33, 
38,  19.  When  Mofes  fays,  "  1  befcech  thee,  (hew  me  thy 
glory"  :  and  God  grants  his  rtquefl,  he  fays,  **  I  wiil  pro- 
claim the  name  of  the  Lord  before  thee".  Pfal.  8.  i, 
*'  O  Lord,  how  excellent  is  thy  name  in  all  the  earth  ! 
Who  haft  fet  thy  glory  above  the  heavens".  Pfal.  79.  -9. 
**  Help  us  O  God  of  our  falvation,  for  the  glory  or  thy 
name  ;  and  deliver  us,  and  purge  away  ovr  fins,  for  thy 
name's  fake".  Pfal.  J.02,  15.  "  So  the  heathen  ihalJ  feaf 
the  name  oi  the  Lord';  and  all  the  kings  of  the  earth,  thy 
ghry",  PfaK  148.  13.  **  His  ?7<7w^  alone  is  exceilenr,  antl 
his  glory  is  above  the  earth  and  heaven.  Ifai.  48.  9.  ''  Fof 
my  name's  fake  will  I  defer  mine  angers  and  ixix  my  fraife 
will  I  refjraVh  for  thee".  Vef.  11.  "  For  mine  own  fake, 
even  For  mine  own  fake  will  I  do  it  :  .for  how  fhould  my 
name  be  polluted  ?  And  I  will  not  give  my  glory  unKo  ano- 
ther". Ifar.  49.  19.  *' They  At  all  fear  the  name  o{  xhQ 
Lord  from  the  weft,  and  his  i^/i^ry  from  the  rifing  of  the 
fun".     Jer..  13^  V*  "  '^^^^^  they  might  be  unto  me  for  a 


name 


if-^  I., -i'gi 


i  Pfal._66.  I,  2.  and  ^6.'  4,:;5.  ' 

*  Pial.  3©.  -1-2*  aRd^5.   lS.-?^m^^Ji-^^1f.'"^r!t^^6.  ^, 

9.  and  71.  6,  7,  8.  and  and.  79^  Oit^^P^  9§?:i4j  5* 

'and     106.-  4..  'and  •   167.  'li^%%^  ?^" z^^^!  % :'  ^■'^"^- 

-inany- o'thcr  phce5 


Phap.1I.      '^  ^"^  Creation  of  the  World.      105 

name^  and  for  a  praife^  and  for  a  glory,  As  glory  often  im- 
pliei  the  manifcft^tion,  publicarion  and  knowledge  of  ex- 
cellency, and  the  honor  that  any  one  has  in  the  world  ;  fp 
u  is  evident  does  name.  Gen.  11.  4.  "Let  us  make  u? 
a  name'\  Dcut.  26.  19.  '*  And  to  make  thee  high  abovp 
all  nations,  in  praife,  \i\  nanae,  and  in  honor". || 

So  'tis  evident  that  by  name  is  fomstimes  meant  much 
the  fame  thing  as  praife,  by  feveral  places  which  have  been 
juft  mentioned,  as  Ifai.  48.  9,  Jer.  13.  11.  Deut.  26,- 
19.  And  alfo  by  Jer.  33.  9.  <'  And  it  (hall  be  unto  me 
for  a  name^  a  praije  and  an  horior^  before  all  the  nations  of 
the  earth,  which  fhall  hear  of  all  the  good  I  do  unto  them'*. 
Z^ph.  3.  %q.  '•  I  will  iTiake  you  a  name  and  ^ prai/e zinon^ 
all  people  of  the  earth". 

And  it  feems  that  the  expreffion  or  cxhibhion  of  God'i 
goodnefs  is  efpecially  called  his  name^  in  Exod.  33.  19.  *«  I 
jvilj  mak,e  all  ii)y  goodncls  pafs  before  thee,  and  1  will  pro- 
claim the  name  of  the  Lord  before  thee".  And  chap.  34^. 
5,  6,  7.  ''  And  the  Lord  defccnded  in  the  cloud,  &  ftood 
-^ith  hirn  there,  ^nd  proclaimed  the  name  of  the  Lord^ 
jAnd  the  Lord  pafTed  by  before  him,  and  proclairped,  the 
Lord,  the  Lord  God,  gracious  and  merciful,  JongfufFering 
and  abundant  in  goodnefs  and  trv^th  j  Keeping  njcrcy  fo^ 
|thoufands"j  &c.  -  .. 

And  thciame  ilJuftnotJS  brightnefs  and  leffulgencein  the 
pillar  of  cloud,  that  appeared  in  the  wilderncfs,  and  dwelt 
above  the  mercy  feat  in  the  tabernacle  and  temple  (or  ra- 
ther the  fplritual  divfhe  brightnefs  andeffulgence  reprefented 
by  it)  which  is  fo  often  called  the  ghry  of  the  Lor.d^  is  alfo  ofteu 
called  tjje  name  df  the  Lord.  Becaufe  God'*  glory  was  tQ 
jdweil  in  the  tabernacle,  therefore  he  promifes,  Exod.  29. 
^3.  **  TheVe  wijl  I  meet  with  the  children  of  Ifraef,  atid 
the  tabernacle  fhall  be  fan^ified  by  my  glory."  And  the 
jtemplc  was  called  th^  jpouff  of  Gad's  ghr)i,  Ifai.  6p,  7.    In  like 

'     P  aiannef^ 


I  Secalfo,  2  Sam.  7.  9.  and  8.  13.  and  23.  18.  Neh. 
9-  10,  Job  30.  8.  Prov.  22,  J.  Many  o^her  pl;?f  ei 
i Alport  th^  im^  thij?g. 


706  KjU^U  s  lajt  ILna  Sect.  VIL 

manner,  the  fiameoi  God  Is  faid  to  dwell  in  the  fan(5^uary. 
Thus  we  often  read  of  the  place  that  God  chofc,  to  -[ui  his 
'twme there',  or  (as  it  is  in  the  hebrew)  to  caiile  his  nsme  to 
'^inhabit  there.     So  it  is  fometimes  rendered  by  cur  tranfla- 
tors.     As  Deut.    I2.    ii.  "Then   there   fhajl    be  a    pbce 
^hich    the   Lord    your  God  (hall    chule  to  ccuje  hh  name  to 
dwell  there'.     And   the   temple  is   often  fpoken  of  as  built 
for  GocTs  naine.     And  in  Pfal.  74.   7.  the  tcinple    is  .  called 
the  dwelling  place  of  God's  name.     The  mercy  feat  in  the  tem- 
ple was  called  the  throne  of  God's  name  or  glory>  Jer.  14. 
2  1.  "Do  not  abhor  us, for  \hy  name's  fake, do  not  difgrace 
the  throne  of  thy  glory".     Here  Gud\name  and   his  glory^ 
feem  to  be  fpoken  of  as  the  fame. 


Sect.     VIL 

SHEWING   that   the  ukimate.end  of  the   creatjci^ 
of   the   wcrldj  is  but  one,  and    what    that     o^e 
jii\D  is. 

FpvOM  what  has  been  obferved  in  the  laft  fccSiion,  it  rp- 
pears,  that  however  the  lart  end  of-the  creation  is  fpcktn 
^f  in  fcripiure  under  various  denominations  ;  yet  if  tl^e 
-^ho|e  of  what  is  faid  relating  to  this  siFair,  be  duly  weigh- 
ed, and  one  part  compared  with  another,  we  flvali  have 
leafon  to  think,  that  the  defign  of  the  fpirit  of  God  don't 
feem  to  be  to  reprcfentGod's  ultimate  end  as  manifoljci,  but 
ss  one.  For  tho'  it  be  fignified  by  various  names,  yet  tliey 
appear  not  to  be  names  of  diflerent  things,  but  various 
!iames  involving  each  other  in  their  meaning  ;  either  dif- 
ferent names  of  the  fame  thing,  or  names  cf  fevtral  parts 
of  one  whole,  or  of  the  fame  whole  viewed  in  various  lights, 
or  in  its  different  refpedls  and  relations.  For  it  appears 
that  all  that  is  ever  fpckenofin  the  fcripture  as  an  ultimate 
end  of  God's  works,  is  included  in  that  one  phrafe,  the gk- 
Ys  cf  Gcd  \  which  is  the  name  by  which  the  laft  end  of. 
God's  works  is  moft  commionly  called  in  fcripture  ;  and 
feems  to  be  the  name  which  moft  aptly  %nifies  tEe 
thing- 
Tag 


€HAP.if.        f^  ^^^  Creation  of  the  World,     tb)^ 

The  thing  fignified  by  that  name,  the  glory  of  God,  vvhsn 
fpttken  of  a^  t!ie  fupream  and  ultimate  end  of  k\\z  v/ork  of 
creation,  and  of  all  God's  works,  is  the  emanation  and  true 
externa!  expreffun  of  Gjd's  intTsrnal  glory  and  fulnefs  ; 
meaning  by  his  fulnefs,  what  has  already  been  explained. 
Of  in  o'her  words,  God's  internal  glory  extant,  in  a  true 
and  juft  exhibition,  or  external  exiftence  of  it.  It  is  con- 
feffed  that  there  is  a  degree  of  obfcurity  in  thei"2  detinitions  : 
but  perhaps  an  obfcurity  which  is  unavoidable,  thro'  the 
imperfection  of  language,  and  words  being  lefs  fitted  to  ex- 
prefs  things  of  fo  fublime  a  nature.  And  therefere  the  thing 
rnay  polfibly  be  better  underfiood,  by  ufing  many  words  ancj 
a  variety  of  exprelfions,  by  a  particular  conlideration  of 
it,  as  it  were  by  parts,  thaa  by  any  Ihort  defini- 
tioti. 

There  Is  Inchided  in  this,  the  exercifc  of  God's  perfec- 
tions to  produce  a  proper  efFe6t,  in  oppofition  to  their  lying; 
eternally  dormant  and  inefFe(5tuaI :  as  his  power  being  eter- 
nally without  any  a(5t  or  fruit  or  that  power;  his  wifdom  eter- 
nally inefFccStual  in"  any  wife  production,  or  prudent  difpofai 
of  any  thing,  &c.  The  manifeftation  of  his  internal  glory 
to  created  underOandings*  The  communication  of  the  in- 
tinite  fulnefs  of  God  to  the  creature.  The  creature's  higli 
efieein  of  God,  love  to  God,  and  complacence  and  joy  iti 
God  'y  and  the  proper  exercifes  and  expreflions  of  ihefe. 

Tpiese  at  firfl  view  may  appear  to  be  entirely  dlftintft 
things:  but  if  we  more  clofely  confider  the  matter,  the/ 
wiil  all  appear  fo  be  one  thing,  in  a  variety  of  vievvs  and  re^ 
lations.  They  are  ail  but  ths  emanation  of  God's  glory  ; 
or  the  excellent  brightnefs  and  fulnefs  of  the  divinity  difFu- 
fcd»  overflowing,  and  as  it  were  enlarged  ;  or  in  one  word, 
ex'ijling  ad  extra,  God's  exerrciiing  his  perfection  to  produce 
a  proper  efFjCt,  Is  not  diftinc^  from  the  emanation  or  com- 
munication of  his  fulnets  :  for  this  is  the  efFeCt,  vi-z.  his 
fulnefs  communicated,  and  theproducing  this  effect  is  tha 
communicationof  his  fulnefs  ;  and  there  is  nothing  in  this 
effectual  exerting  of  God's  perfection,  but  t:he  emanation  of 
God's  internal  glory.  The  emanation  or  communication,'* 
of  the  iriternal  glory  or  fulnefs  of  God,as  it  is.  Now  God's 
internii  glory,  as  it  is  in  God*,  is  either  in  his  uud«rftand- 

^2  ^  i»Ss 


i68  GOD  s  loft  End  SEcr.Vli. 

ing,  or  will.  The  glory  or  fulncfs  of  bis  iinderftanding/is 
his  knowledge.  The  internal  glory  and  fulnefs  of  Godj 
V/hich  we  rbui!  conceive  of  as  having  its  fpecial  feat  in  his 
wil[,  is  his  honriefs  arid  happinefsa  The  whole  of  God's 
ihterrid  good  or  glory,  is  in  thefe  three  things,  viz.  his  in- 
finite knowledge  ;  his  infinite  vertiie  or  holinef?,  and  his 
infinite  joy  and  happinefs^  Indeed  there  are  a  great  many 
aPtributes  in  God,  according  to  our  way  of  conceiving  or 
talking  of  them  :  but  all  niay  be  reduced  to  thefe  ;  oi*  t6 
the  degree,  circumftances  and  relations  of  thefe.  We  have; 
no  conception  of  Gad*s  powfer,  different  from  the  degree  of 
thefe  things^  ^Ith  a;  certain  relation  of  them  to  efFe(51s, 
God's  in^riity  is  hot  To  properly  a  diftind  kind  of  good  in 
tjod,  but"  only  exprefles  the  .degree  of  the  good  there  is  in 
him.  So  God's  eternity  is  not  a  diftin(5V  good  ;  but  is  the 
duration  of  good.  His  immutability  is  ftill  the  fame  good^ 
with  a  negation  of  change.  So  thar,  as  I  faid,  the  fulnefs 
of  the  God-head  is  thclulriefs  of  his  iihderftanding,  con* 
fifting  in  his  knowledge,  and  the  fulnefs  of  his  will,  confid- 
ing in  his  veriiie  and  happinefs.  And  therefore  the  exter- 
nal glory  of  God  confirts  in  the  comrtiunication  of  thefe. 
The  cornmuhicaiiori  of  his  knowledge  is  chiefly  in  giving 
the  knowledge  of  htnlfelf  :  for  thi\  is  the  knbwledge  in 
-which  the  fulnefs  of  God's  undcrftahdihg  chiefly  confiftsi 
■  And  ihus  we  fee  how  the  manifeftatioh  of  God's  glory  td 
created  underftandings,  arid  their  feeing  and  knowing  it,  is 
not  diftind  from  an  emanation  or  communication  of  God's 
•^fulnefs,  but  clearly  implied  in  it.  Again,  the  communica- 
'^tibn  of  God's  vertue  or  holiriefs,  is  principally  in  commu- 
■nicating  the  love  of  himfelf  (which  appears  by  what  has 
before. been  obferved.)  And  thus  we  fee  how,  not  only  the 
cr>ature's  feein-g  and  knowing  God's  c?cce]lfence,  but  alfo 
i"uprcamiy  efteemihg  and  loving  hirn,  belongs  to  the  com-, 
rhunication.ot  God's  fulntfs.  And  the  ccmmuhication  of 
God's  joy  U  happinefs,  cohfifts  chiefly  in  communicating  to 
the  creature,  that  happinefs  and  joy,  which  confiflis  in  rejoic- 
ino-in  God,  and  in  his  glorious  excellency  ;  for  in  fuch  joy 
God's  own  happinefs  ddes  principally  cohlift  And  in 
thefe  th'rigs,  viz.  in  knowitig  God's  excellency,  loviiig 
God  for  It,  arid  rejoicing  in  it  ;  and  in  the  exercife  ana 
expreiTion  ot  of  thefe,  confirts  (lod's  honor  and  praife  :  fo 
♦hatthtie  arc  <:learly  implied  in  that  glory  of  God,  which 

confifts 


Chap.  IL         '^  ^^  Creation  df  the  World,     109 

cpnfiits  ia  th«  emanation  of  his  internal  glory;  AnJ  tho' 
we  fuppofe  all  thefe  things,  which  feent  to  be  fo  yariousi 
are  fignified  by  that  ghry^  which  the  Jcrijpture  fpeaks  of  as 
the  laft  end  ot  all  God's  works  ;  yet  it  is  manifeft  there  is 
ho  greater,  and  no  other  variety  in  it,  than  in  the  internal 
and  e{r:ntial  glory  of  God  itfelf.  God's  internal  glory  is 
partly  in  his  underftanding,  and  partly  in  his  will.  And  this 
internil^lory,  as  feated  in  the  will  of  God,  implies  both  his 
holinefs  and  his  happinefs  :  both  are  evidently  God's  glo- 
i-y,  according  to  the  ufe  of  the  phrafe.  So  that  as  God*s 
external  glory  is  only  the  emanation  of  his  internal  glory, 
'this  variety  necefiarily  follows.  And  again,  it  hence  ap- 
pears that  here  is  no  other  variety  or  diftmclion,  but  what 
neceiTirlly  arifes  from  the  diltindi  faculties  of  the  creature, 
to  which  the  communication  is  made,  as  created  in  the 
Irriage  of  God  ;  even  as  having  thefe  two  faculties  of  un- 
derftanding  and  will.  God  eomm»unicates  himfelf  to  the 
underilanding  of  the  creature,  in  giving  him  the  knowledge 
of  his  glory  ,  and  to  the  will  of  the  crea-ture,  in  giving  him 
holinei-s,  confifiing  primarily  in  the  love  of  God  :  and  in 
giving  tiie  creature  happinefs,  chiefly  confifting  in  joy  in 
God.  T  riefe  are  the  fum  of  that  emana'tion  of  divine  ful- 
hefs  called  in  fcripture,  the  gbry  of  God.  The  firft  part  ol 
this  2;lory,  is  called  truth,  the  latter,  grace,  Joh.  r.  14. 
*'  VVe  belicld  his  ^hry^  the  glory  of  the  only  begotten  of 
Ihe  Father,  full  oi  grace  Sind  iruth'\ 

Thijs  we  fee  that  the  great  and  laftehd  of  God's  works 
which  is  fo  varioully  expreiTed  in  fcripture,  is  indeed  but  one^ 
and  this  ^«^  end  is  moft  properly  and  comprehenfively  called, 
THE  GLORY  OF  GoD  ;  by  which  name  it  is  moft  commonly 
called  in  fcripture.  And  is  fitly  compared  to  an  effulgence 
er  emanation  of  light  from  a  luminary,  by  which  this  glory 
of  God  is  abundantly  reprefented  in  fcripture.  Light  is  the 
external  exprcfTion,  exhibition  and  manifeftation  of  the 
excellency  of  the  luminary,  of  the  fun  for  inftance  :  It 
is  the  abundant,  extenfive  emanation  and  communication 
of  the  fulnefs  of  the  fun  to  innumerable  beings  that  partake 
of  it.  'Tis  by  this  that  the  fun  itfelf  is  feen,  and  his  glory 
beheld,  a.nd  all  other  things  are  difcovered  :  'tis  by  a  par- 
ticipation rof- this  communication  from  the  fun,  that  fur- 
rounding  objeds  receive  all  their  luftre,  beauty  and  bright- 

nefs,- 


I'J  LODs  sjji  EyiJ  S^ct.  V' 


rci5.     *1ris  by  this  that  i?l  nature  is  qu;c!tcn*d  and  receive 
iifr,  ccfcfort  and 
to  -  -t  and 


;  h  y.     Li^ht  is  abundant !y  ufcd  in  kripturc 
ugn.iy  ilicfc  three  things,  kn!>\\!edge,  i.o 
nappincis. 


^^"HAT  hss  been  faid  may  be  fuiRcient  to   (hew  how 
are  fpc'ken  ct  in  fcriptuie  as  ultimtitc 

-     -  -  ..  iho'   tiuy  msy  kcm  at   tiril   vitw  to 

be  di.^iWl,  are  all  pJainly  to  be  reduced  to  this  one  thing, 
viz.  Gcd's  internal  g'ory  or  fa'neis  extant  externally,  or 
exUtmg  m  its  cm:na:icn.  Ani  tho'  God  in  fecking  this 
end,  ftcks  the  creature's  good  \  )et  therein  sppeirs  hiS 
(upreaie  regird  to  himJelr. 

The  emanation  or  communication  of  the  divine  fulnefs^ 
ccndilingin  the  kaowletfge  ot  Gcd,  love  to  God,  and  ioy 
in  Gc<J.  h:LS  rchtrrn  indeed  both  'o  Gcd,  and  the  crea- 
txire  :  bjt  it  hss  relation  to  God  as  its  fountain,  25  it  is  an 
emanir  en  rrcmGod  ;  and  as  the  ccmmunicaticn  itrelf,  or 
ihing  ccmrnunicated,  is  fomething  divine,  fcmething  of 
G  Of  his  internal  fu^nefs  ;    as   t!ie  water  in 

.thx         .ethin^of  the  fountain  ;  and  as  the  bcuras 

t>f  the  fun,  are  fomething  ot  the  fun.  And  again,  they 
b2\c  rdation  to  God,  as  ihcy  have  refpevSt  to  him  as  their 

object  i 


♦  '^         '  '  '     '       vvltcge,   cr   tba:  osrifcfririca  and 

c     ---  -:  ::     :  c-ge  is  received.     Pul.  19    S.  and 

1:9.  105,  150  Pi€.T.  6  2;;.  Ifai  8-  20.  Sfid  9  2.  ard  29. 
iS.  Dan.  5.  II.  Ech  -.  13.  •*  Bj:  a'l  things  that  are  re- 
prcred,  are  Baaoe  n>»n  feil  bj  the  iig-t  :  for  whiilcev^r 
«i«ih  Bi£ke  raaniicft,  »  lig^t/'  Acd  in  c^her  places  of  the 
iisff  :«dc£:.cc;  icnuiserabl?. 

"Tis  uied  :o  LgiJfjr  vertce  cr  sorsl  good.  Jrb.  25.  5.  £ccK 
^.  I.  Ifai.  £,  ::o     and  2^.   zx,     ac-d  62.  :.  Ez:k    zi.  7.  17. 
1?L£.  2.  -,  1.    1  »-L  I.  c.     Aci  s^zzv  other  r'i:c«  


.     jcb    \t.  •?.  ird  22    :>;  Si^ir^    3.  »rd 

^^z'j.  Piai.  27.  I.  aiid^  ^  '.    and  112.  4^ 

i:"iL  42*  ific-  acd  ^  10.  tc-  -      J    -w.  » -    i6w   L^ia   5-"*-* 


i-^ 


w&:] 


]j.       in  the  Lrfatton  of  the  WcrJi      in 

obje<a  ;  for  the  knowledge  communicated  is  the  knoFislcdge 
of  God  ;  and  fo  God  is  the  cbjccl  of  the  knowledge  :  ar-d 
the  love  comir.unicate,d,  is  the  io^e  of  God  ;  h  Gad  i&ih^ 
objeft  ofthit  love  :  and  the  '  -  ^  '-efs  conrimu-  -  -^^  -  -  r 
in  God  i  and  fo  J\c  is  the  c  the  joy  c 

in  the  creature's  knowing,  eneeming,  Toving,  rejo»c;na  in, 
and  praillr.g  God,  the  g'cry  of  God   is  both  ' 

acknowledged  j  his  fuhiti's  is  received  and  re:_  ;.   : ^ 

is  both  an  c mana t't on,  2nd  r£manati in.  The  refulgence  (hinef 
dpon  and  into  the  cresture,  and  is  rtBzcitd  back  to  the 
luminary.  The  beams  of  glcry  come  t'ronc  God,  and  are 
fomethifig  of  God,and  are  refunded  back  again  to  their  ori- 
ginal. So  that  the  vrho'e  is  cf  God,  and  in  God.and  />  God  5 
and  Gou  is  the  beginning,  middle  and  end  in  this  aSalr. 

'  AvD  tho'  it  be  true  that  Gcd  has  refpect  to  the  cresturf 
in  thefe  thing;  ;  yet  his  refpecl  to  him,reif,  and  to  the  crea- 
tiirc  In  this  matter,  are  nor  properly  to  be  looked  uponj  as 
a  double  and  divided  rcfpecl  cf  Gcd's  heart.  What  hag 
L?cn  fa'rd  in  chap.  I.  feet,  3,  4,  may  bs  faScicct  to  li>ew 
this.  Nevcrihelefs,  it  may  net  b?  z—  ■'-.  here  '  '  ' 
to  fay  a  few  things  ;    tho'  they  are  rr  .piled  ..  t 

has  been  faid  already. 

"VVh  2:  God  was  abcQt  to  create  the  wcr  .,  ...  had  re- 
fpccl  to  that  emanation  of  his  glcrj-,  which  is  sctualiy  the 
confcqjence  of  the  creation,  juft  as  it  is  with  regard  to  ai! 
that  be'ongs  to  it,  both  with  regard  to  its  relation  to  h-n-;- 
felf,  afv2  the  creature.  He  had  regard  to  it.  as  an  e.;.  :- 
nation  from  himfelf,  and  a  ccmiauniCation  of  himfcif,  sr.  1 
as  the  thing  communicated,  in  its  naii:re  returned  to  him- 
k](,  as  its  final  term.  And  he  had  regard  to  it  aifo.  as  the 
emanation  was  to  the  creature,  and  as  the  thinz  comtr'a 
r>icated  was  icthe  creature,  as  its  fubjea.  And  God 
regard  to  it  inRiis  manner,  as  he  had  a  "  --  — -  -^--^  ,^ 
hirafelf,  and  value  for  his  cyn  infinite   :  It 

was  this  value  for  himfelf  that  caufed  biin  to  valuc-sr.c 
ieek  that  his  internal  g'ory  fhou'd  How  .^  ' 

It  was  from  his   value  for  his  e'orious  p        . _.    ,, 

dom  and  righteoufnefi,  Ecz.  —  that  he  valaed  :be  proper 
4jsercife  and  e^tf^  of  thefe  perfefticns.  ir.  wife  and  nshtc- 
^us  zSii  and  eft-ifls.     It  wis  f^cn  his  isSnite  vslae  *^-^-  --: 


XJZ  LrUJJs  lajt  Lnd  SpcT.  VII 

internal  glory  and  fulnefs,  that  Jie  valued  the  thing  \xW\U 
which  is  cornmunicatedy  which  is  fomeihing  of  the  faine^ 
extant  in  the  creature.  Thus,  becaufe  he  infinitely 
values  his  own  glory,  confifling  in  the  knovyledge  of  him- 
felf,  \oyQ  to  himfclf,  and  complacence  and  joy  in  himfelf  j 
he  therefore  valued  the  innagc,  communication  or  partici- 
pation of  thefe,  in  the  creature.  And  *t;s  becaufe  he  valpes 
himfelf,  that  he  delights  in  the  knowledge  and  love  and  joy 
of  the  creature  ;  as  being  hinifelf  the  objecSt  of  this  know- 
ledge, love  and  complacence.  For  it  is  the  nf  ccfTary  con- 
fequence  of  the  true  efleern  and  love  of  any  perfon  or  being 
(fuppofe  a  fon  or  friend)  that  we  Ihould  approve  and  value 
others  efl^eem  of  the  fame  objt<5t,  and  dffapprove  and  dif- 
like  the  contrary.  For  the  iame  reafon  is  it  the  confe- 
quence  of  a  being's  eftetm  and  love  of  himfelf,  that  \^ 
lliould  approve  of  others  eAeepi  and  \sys^  of  himfelf. 

Thus  'tis  eafy  to  conceive,  how  God  (hould  feek  the 
good  of  the  creature,  confifling  in  the  creature's  knowledge 
and  holinefs,  and  evtn  his  happinels,  from  a  fupreme  re- 
gard to  himfelf;  as  his  happii.pfs  arifes  from  that  which  is 
ar^  image  and  participation  of  Gold's  own  beauty  ;  and 
confifts  in  the  creature's  excrcifing  a  fupreme  regard  to 
God  and  complacence  in  him  ;  it^  beholding  God's  glory, 
in  erteeming  and  loving  it,  and  rejoicing  in  ir,  and  in  hi^ 
cxercifing  and  teftifying  love  and  fupream  refpe(5l  to  God  ; 
which  is  the  fame  thing  with  the  creature's  exacting  Gotj. 
as  his  chief  good,  ^nd  making  him  his  fupream  end. 

And  though  the  emanation  of  God's  fu'pefs  which  God 
intended  in  the  creation,  and  which  a6iuaily  is  the  confe- 
qucnce  of  it,  is  to  the  creature  as  it's  cbjc(5t,  and  the  crea- 
ture is  the  fubjciSt  of  the  fulnefs  ccmmunicated,  and  is  the 
creature's  good  ;  and  was  alfo  regaidcdj!*^  f^P^h,  whei^ 
God  fought  it  as  the  end  of  his  works  :  yetit  don'c  necef- 
farily  follow,  that  even  in  fo  doing,  he  did  not  make  him- 
felf his  end.  It  comes  to  the  lame  thing.  God's  refpc(5l 
to  the  creature's  good,  and  his  refpc<ft  to  himfelf,  is  not  ^ 
divided  refpedl  ;  but  both  are  united  in  one,  as  the  hap- 
pinefs  of  the  creature  aimed  at,  is  happinefs  in  union  with 
liimfelf.  The  creatui^e  is  no  further  happy  with  this  hap- 
pinefs which  God  makes  his  ultimate  ^nd^tban  he  becomes 


Chap.il        ^^  ^^^  Creation  of  the  World.        Jiz 


6 


one  with  God.  The  more  happinefs  the  greater _  union  t 
w.h«;n  the  happinefs  is  peifedt,  the  ui:\io.h  is  perfe<!5t.  And 
as  the  happinefs  wiil.^e-increafing  to  cterni|y, tire  union  will 

'become  more  ^ml  more  llridi  and  pei:re<5l  ;  Hearer  8c  more 
like  to-  tJiat  beiwe.en  ,God  the  FatHer,  and- the  §pn  ';  who 
are  fo  luiited,   that,  the^r  jntereft  is  pejfedlly  6^  the 

happinefs  of  the  creature  be  confidered  as  it  will  be>  iiH  the 
whole  of  the  creature's  eternal  duration,  w'ith  iailttl^p  infi- 
nity of  its  progrefs,  and  infinite  increafe  of  nearnefs  ^nd  y- 
nion  to  God  ;  in  this   view,  the  creature  muft_  be  /looke<? 

~  upon  as  united  to  God  in  an  infinite  ftndtnefs. 

If  God  has  refped  to  fomething  in  tl>c  ere ?^u re,  which 
he  views  as  ofeverlafting  duration,  and  as  rifir/g  higher  and 
higher  thro*  that  infinite  duration,  and  that /fioi  with  con° 
ftaatiy  diminifhing(but  perhaps  an  incteafino/)  celerity  :  then 
he  has  refpedt  to  it,as,in  the  whole,of  infinit/eheight ;  though 
there  never  will  be  any  particular  time  wj/^en  it  can  be  faid 
already  to  have  come  to  fuch  an,  height 

Let  the  moft  perfed  union  with  G/od,  be  reprefdnted  by 
fomething  at  an  infinite  heigh:  above /us  ;  and  the  erernaliy 
increafmg  union  of  the  faints  with  (  fiod,  by  fciriethnz  th^t 
is  afcending  conftantly  towards  that 
upwards  with  a  given  velocity;  and 
to  move  to  all  eternity.  God  who 
eternally  increafine;  height,  views  it  : 
And  if  he  has  refpec^  to  it,  and  mak 
whole  of  it,  he  has  refpecfl  to  it  as  ai 
the  time  will  never  coii.e  when  it  ca 
<dy  arrived  at  this  infinite  height. 


infinite  height.  mGvr;;j; 
at  is  to  continue  ihUs 


th 


ews  the  whole  of jjii$ 
ts  an  infinite  height, 
es  it  his  end,  as  in  the 
I  infinite  height,  iho* 
n  be  laid  it  hss  slrea^ 


God  aims  at  that  which  the  moti/on  or  progreflion  whieh 
he  cauArs,  aims  at,  or  tends  to.  l/f  there  be'many  things 
fuppofed  to  be  fo  made  and  appc/inted,  that  by  a  conftant 
and  eternal  mqtipn,  they  all  tend  t/o  a  certain  center  ;  th^n 
h  appear^  £that;  he  who  made/  ittem  and  is  the  caufe 
©f  their  motion,  aimed  at  that/ center,  that  lermol  thrfr 
motion^- to  which  they  eternally/ tend,  and  are  erermlly,  as 
ir.wer©v  driving  after.  And  iw  God  be  this  cemer  •- then 
^od  ai«ied  at  himfelf.  And  Ikrem  it  appear Sr^hai^as  he 
Esth^&ft^uthor  cf  th«ir  beinfeand  mou<>n,  io  he  is  the 


I 


J 


nr4 


UUDs  lajt  tufid  S£CT.  vii, 


laft  end,  the  final  term,  tq  which  is  their  uhimate  tendency 
and  aim. 

We  may  judge  of  the  end  that  the  creator  aimed  at,  in 
the  being,  nature  and  tendency  he  gives  the  creaturejby  th^ 
mark  or  term  which  they  conftantly  aim  at  in  their  ten- 
dency and  eternal  progrcfs  ;  though  the  time  will  never 
come,  when  it  can  be  faid  it  is  attained  to,  \\^  the  moft  ab- 
'  foiurely  perfe<5t  manner. 

Bui"  if  ftricSlnefs  of  union  to  God  be  viewed  as  thus  inn 
finitely  iTjcalted  ;  then  the  creature  muft  be  regarded  as  in- 
finitely, nearly  and  clofely  united  to  God.  And  viewed 
thus,  their  intereft  muft  be  viewed  as  one  with  God's  in- 
terelt  ;  and  So  is  not  regarded  properly  with  a  disjunct  and 
feparate,  but  an  undivided  refpe<5t.  And  as  to  any  diffi- 
culty of  reconciling  God's  not  making  the  creature  his 
ultimate  end,  \vith  a  refpedt  properly  diftind  from  a  re- 
fpedl  to  himfelf  ;  vvith  his  benevolence  and  free  grace, 
and  the  cieatures  obligation  to  gratitude,  the  reader  muft 
be  refer'd  to  chap.  I.  fedt.  4.  obj.  4.  wher?  this  obje^ion 
has  been  confider\  V  and  anfwer'd  at  large. 

Jf  by  reafon  of  ih  c  ftri<5\nefs  of  the  union  of  a  man  apd 
his  family,  their  intf  :rcft  may  be  looked  upon  as  one,  hqw 
much  more  one  i?»the  intei eft  of  Chrift  and  his  church, 
/'whofe  firft  union  in  heaven  is  unfpcakably  more  perfect 
and  exalted,  than  tl  lat  of  an  earthly  father  and  his  family  j 
if  they  be  confiderc  d  with  regard  to  their  eternal  and  in- 
creaiing  union  ?  L>pubtlefs  it  may  juftly  be  efteemed  as 
fo  much  one,  that*i:  m«y  ^e  fuppofed  to  be  aimed  at  and 
fought,  not  with  a  diftind  and  feparate,  but  an  undivid- 
ed refpect. 

*Tis  certain  that  w  hat  God  aimed  at  in  the  creation  pf 
the  world,  was  the  good  that  would  be  {he  confe- 
quence  of  the  creation^  in  the  whole  continuance  of  t|ie 
ihing  created. 

'Tis  no  folid  objedlion  againft  God's  aiming  at  an  infi- 
nitely perfect  union  of  tiie  creature  with  himiblf,  that  the 
'^arUcuUr  time  will  pever   f ome  when  it  can  be  faid,  tjie 

uaioi^ 


d  hap.il      ^'«  '^^  Creation  of  the  War  J  J.     u^ 

union    is   now  infinitely   perfecfV.     God  aims  at  fatisfyin^ 
juftice  in   the  eternal  damnation  of  finners  ;   which  will  be 
fatisfied  by  their  damnation,  confidered    no  otherwife  than 
with  regard  to  its    eternal  duration.      But  yet   there  never 
will    come  that  particular  moment,  *when   it  can  be   faid 
that  now  juftice  is  fatisfied.     But  if   this  don't  fatisfy  ouf 
modern  free-thmkers,  who  don't  like  the  talk  about  fatis- 
fying  juftice  with  an  infinite  punilhment  ;  I  fuppofe  it  will 
not  be  denied  by  any,  that  God,  in  glorifying  the  faints  in 
heaven  with  eternal   felicity,   aims   to    fatisfy   his  infinite 
grace  or  benevolence,  by  the  bert®wment  of  a  good   infi- 
nitely valuable,  becaufe  eternal  :  and  yet  there  never  will 
come  the  moment,  when  it  can  be  faid,  that  now  this  itiiiw 
nitely  valuable  good  has  been  actually  beftowed. 


^^  ^^  ^^ 


Q-*  The 


The  Nature  of  true  Virtue. 


CHAP.     I. 

.^hewing  wherein  the  eflTence  of  true  virtus^ 

confilts. 


* 

WHATEVER  controverfies   and  variety  of  opinions 
there  are  about   the  nature  of  virtue,   yet   all  (ex^ 
cepting  fome  fceptics,  who  deny  any  real  difference 
between  virtue  and    vice)  Kiean   by  it  Ibnrething   beautiful^ 

or  rather  fome  kind  oi  heau*y,  or  excelkncy 'Tis  not 

all  beauty,  that  is  caned  virtue  ;  for  inttance,  not  the  beau« 
ty  or  a  building,  of  a  flower,  or  of  the  rainb  v  :  but  fome 
beauty  belonging  to  Beings  that  have  perception  and  will—^ 
'Tis  not  all  beauty  o^-mankind^  that  .is  called  virtue  ;  for 
hillance,  not  the  external  beauty  of  the  countenance,  or 
fhape,  gracefulnefs  of  motion,  or  harmony  ot  voice  :  but  it 
is  a  beauty  that  has  its  original  feat  in  the  mind  But 

yet  perhaps  not  every  thing  that  may  be  called  a  beauty  of 
jmind,  is  properly  called  virtue.  .  There  is  a  beauty  ot  un- 
fBerftfindirig  and  fpecula^ion.  There  is  lomething  in  ttic 
ideas  and  conceptions  of  great  philofophers  ano  ftaiefmen, 
that  may  be  called  beautiful  ;  which  is  a  different  thing 
Jtwvti  what  is  moft  commonly  meant  by  virtue.  But  virtue 
"is  the  beauty  of  thple  qualities  and  acts  of  the  mind,  that 
are  of  a  mi>r^/ nature,  i.  e.  fuch  as  are  attended  with  defert 
oc  worthinefs  oi praife,  or  bhtne.  Things  of  this  fort,  it  ist 
gCAerally -agreed, fo  tar  as  I  know, are  not  any  thing  belorvg- 
ing  meerly  to  fpeculation  ;  but  to  the  difpofition  and  w'llU  or 
(to  ufe  a  general  word,!  fuppofe  commonly  well  underftoodj 
to  the^^^rr.  Therefore  1  fuppofe,  i  dial!  not  depart  trom 
Che  common  opinion,  whea  1  fav,  that  virtue  is  the  beau- 


Chap,  I.       '^^^  Nature  of  true  Virttie.      tiy 

ty  of  the  qualities  and  exercifes  of  the  heart,  or  thofc  acti- 
ons whicli  proceed  from  them,  ^o  that  when  it  is  enquired, 
what  is  the  nature  of  true  virtus  ?  This  is  the  fame  as  to 
enquire,  what  that  is  which  renders  any  habit,  difpofition^ 
or  exercifc   of  the    he^rt   truly  beautiful  f  ■!  ufe  the 

phrife  trm  virtue,  and  fpeak  of  thmgs  truly  beautiful,  be- 
caufe  I  fuppofe  it  will  generally  be  allowed,  that  there  is  a 
dillin6lIon  to  be  made  between  fome  things  which  are  truljf 
virtuous,  and  others  which  only  feeni  to  be  virtuous,  thro** 
a  parcial  and  imperf-edt  view  of  things  :  that  fome  a<^ioni 
and  difpofuions  appear  beautiful,  if  confidered  partially  and 
fuperficialiy,  or  with  regard  to  fome  things  belonging  to 
them,  and  in  fome  of  iheir  circumftances  and  tendenctcf^ 
which  would  appear  otherwife  in  a  more  extenfive  &  com* 
prehenfive  view,  wherein  they  are  ieen  clearly  in  their 
whole  nature  and  the  extent  of  their  connexions  in  the  u* 
niverfality  of  things. There  is  a  general  and  a  particu- 
lar beauiyo  By  a  particular  beauty,  I  mean  that  by  which 
^  thing  appears  beautiful  when  confidered  only  with  regard 
to  its  conaedtion  v^^ith,  &  tendency  to  fome  particular  things 
Within  a  limited,  and  as  it  were,  a  private  fphere.  And  a 
general  beau.y  is  that  by  which  a  thing  appears  beautiful 
when  viewed  moft  perfecStly,  comprehenfively  and  univer*- 
/ally,  with  regard  to  all  its  tendencies,  and  its  connections 
with  every  thing  it  ftands  related  to,  *The  former  majr 
be  Without  and  againft  the  latter.  As,  a  few  notes  in  a 
tune,  taken  only  by  themfelves,  and  in  their  relation  to  one 
another,may  be  harmonious  ;  which,  when  confidered  witfe 
refpecflto  all  the  notes  in  the  tune,  or  the  entire  feries  of 
found:»  they  are  connecHied  with,  may  be  very  difcordtnt 

and  difagreable.  (Of  which  more  afterwards} -^Thai  only 

therefore,  is  what  I  mean  by  true  virtue,which  is  ihat^  be** 
longing  to  the  heart  of  an  intelligent  Being,  that  is  beauti« 
i^i  by  a  general  beauty,  or  beautiful  in  a  comprehenfive 
yicw  as  it  is  in  itfelf,  and  as  related  to  every  thing  that  \t 
ftands  in  connection  with.  And  therefore  when  we  are 
inquiring  concerning  the  nature  of  true  virtue,  viz.  where-- 
ia  this  true  and  general  beauty  of  the  heart  does  moft  cf- 
fentially  confift, -this  is  my  anfwer  to  the  inquiry 

True  virtue  moil  efTentially  confitls  in  benevoienee  to' 
Being  in  general.     Or  perhaps  to  fpcak  more   accilratd>v 

it 


11 8        ^he  Nature  of  true  Virtue.      Chap.  i» 

it  is  that  confent)  propcnfity  and  union  of  heart  to  Being 
m  general,  that  is  immediateiy  exercifcd  in  a  general 
good-will. 

The  things  which  were  before  obferved  of  the  nature  of 
true  virtue,  naturally  lead  us  to  fuch  a  notion  of  it.  If  it 
has  its  feat  in  the  heart,  and  is  the  general  goodnefs  and 
beauty  of  the  difpofition  and  excrcife  of  that,  in  the  moft 
comprehenfive  view,  coniidered  with  regard  to  its  univer- 
fal  tendency,  and  as  related  to  every  thing  that  it  Hands  int 
conne6lion  with  ;  what  can  it  conlilt  in,  but  a  confent  and 
good- will  to  Being  in  general  ?- — -Beauty  does  nocconlift 
in  difcord  and  difTentj  but  in  confent  and  agreement.  And 
if  every  intelligent  Baling  is  feme  way  related  to  Being  in 
general,  and  is  a  part  of  the  univerfal  fyftem  of  exiflence  5 
and  fo  ftands  in  connedtion  with  the  whole  j  what  can  its 
general  and  true  beauty  be,  but  its  union  and  confent  with 
the  great  whole. 

If  any  fuch  thing  can  be  fuppofed  Ss  an  union  of  heart 
to  fome  particular  Being,  or  number  of  Beings,  difpofing  it 
to  benevolence  to  a  private  circle  or  fyftem  of  Beings,  which 
are  but  a  fmali  part  of  the  whole  ;  not  implying  a  tenden- 
cy to  an  union  with  the  great  fyftem,  and  not  at  all  incon- 
fiftent  with  enmity  towards  Being  in  general ;  this  I  fup- 
pofe  not  to  be  of  the  nature  of  true  virtue  :  altho*  it  may 
in  fome  refpe<5ts  be  good,  and  may  appear  beautiful  in  a 
confined  and  contracted  view  of  things. — ^  But  of  this 
more  afterwards. 

It  5s  abundantly  plain  by  the  holy  fcriptures,  and  gene- 
rally allowed,  not  only  by  chriftian  divines,  but  by  the  more 
confiderable  deif^s,  that  virtue  moft  effentially  confifts  in 
love.  And  1  ^^pt^UK^  owned  by  the  moft  confiderable 
writers,  to  confiiVW^^eral  love  of  benevolence,  or  kind* 
affection  :  tho',  it  feems  to  me,  the  meaning  of  fome  in 
this  affair  is  not  fufSciently  explained  5  which  perhaps  oc- 
cafiofls  Ibmc  error  or  conMon  in  difcourfes  on  this  fub-- 

jea. 

Wh5n  I  fay,  true  virtue  confifts  in  love  to  Being  irt  ge- 
neral, i  Ihall  not  be  likely  to  be  underftood,  that  no  orte 

9i^ 


Chap.  I.        ^^^  Nature  of  true  Virtue.       ii^ 

a(5t  of  the  mind  or  excrcife  of  love  is  of  the  nature  of  true 
virtue,  but  what  has  Heing  in  general,  or  the  great  fyftecn 
of  univerfal  exiftence,  for  its  diredl  and  immediate  objedl  i 
(o  that  no  exercife  of  love  or  kind  afFe6lion  to  any  one  par- 
ticular  Being,  that   is  but  a  (mail  part  of  this  whole,  has 

any  thing  of  the  nature  ot   true  virtue. But,  that  the 

nature  of  true  virtue  confifts  in  a  difpofition  to  benevolence 
towards  Being  in  general.  T ho',  from  fuch  a  difpofuioa 
may  arife  exercifes  of  love  to  particular  Beings,  as  obje6\s 
are  prefented  and  occafions  arife.  No  wonder,  that  he  who 
U  of  a  generally  benevolent  difpofitjon,  (hould  be  moie 
difpofed  than  another  to  have  his  heart  moved  with  bene- 
V(j4ent  affedtion  to  particular  Perfons,  whom  he  is  ac- 
quainted and  converfant  with,  and  from  whom  arife  the 
grcateft  and  moft  frequent  occafions  for  exciting  his  bene- 
volent temper.-— ^Bur  my  msaning  is,  that  no  afFe<f\ions 
towards  particular  perfons,  or  Beings,  are  of  the  nature  of 
true  virtue,  but  fuch  as  anfc  from  a  generally  benevolent 
temper,  or  from  thar  habit  or  frame  of  mind,  wherein 
fonfifts  a  difpofition  to  love  ^eing  in  general. 

And  perhaps  it  is  peedlefs  for  mc  to  give  notice  to  my 
readers,  that  when  1  fpeak  of  an  intelligent  Being's  having 
a  heart  united  and  benevolently  difpofed  to  Being  in  gene^ 
ral,  1  thereby  mean  intelligent  Being  in  general.  Not  ina^i, 
mate  things,  or  Beings  that  have  no  perception  qr  wilj  5 
which  are  not  properly  capable  obje^s  of  ben^yqUnce, 

LovjE    is   commonly  diftinguifhed  into  Ipve  of  benevo* 

*jence  and  love  ot  complacence. Love  of  befievokme  i^ 

that  affe(^ion  or  propeniity  of  the  heart  to  qny  Beinp-,  which 
Caufes  it  to  incline  to  its  well-being,  or  difpofes  it  to  dcfire 
3nd  take  pleafure  in  its  happinefs.  And  if  1  miftake  nor^, 
'tis  agreable  to  the  common  opinion,  that  beauty  in  t^e 
object  is  not  always  the  ground  of  this  propenfity  :  but  that 
there  may  be  fuch  a  thing  as  benevolence,  or  a  difpofitiori 
to  the  welfare  of  thofe  that  are  not  confidered  as  beautiful  5 
Tunlefs  mere  exiftence  be  accounted  a  beauty.  And  bens'* 
volence  or  goodnefs  in  the  divine  Being  is  generally  fuppo* 
fed,  not  only  to  be  prior  to  the  beauty  of  many  gf  its  ob- 
ie(5ls,  but  to  their  exiftence  :  fo  as  to  be  the  ground  both 
*)f  their  «xift?nQe  and  iheir  beauty,  rather  t^^an  they  th^ 

f9Vindati9!i 


1 20       The  Natiire  of  true  Virtue.       Cha?*.  1 

foundation  of  God's  benevolence  ;  as  'tis  fihppofed  that  it 
is  God's  gcodnefs  which  moved  h.im  to  give  them  both 
Being  and  beauty.  So  that  if  all  virtue  primarily  confif^s 
in  that  affedion  of  heart  to  Being,  which  is,  exercifi^  in 
benevolence,  or  an  inclination  to  its  good,  then  Gcd*s  ver- 
tuc  is  fo  extended  as  to  include  a  propenfity  not  on^y-  to 
Being  adually  exifting,  &adually  beauiifu),  but  to  poAibJe 
Being,  fo  as  to  incline  him  to  give  Being,  beauty  and  hap- 

pinefs.  But  not  now  to  inlift   particularly  on  this =- 

What  1  would  have  obferved  at  prefent,  is,  that  it  muft  b® 
allowed,  benevolence  doth  not  neceffarily  prefuppofs  beau- 
ty IB  its  obje(5l. 

What  is  crmmonly  called  \o\tci ccmplacefia^  prefuppc- 
fes  beauty.  -^ —  For  it  is  no  other  than  delight  in  beauty  1 
or  complacence  in  the  perfcn  or  Being  beloved  for  his 
beauty. 

If  virtue  be  the  beauty  of  an  intelligent  Beiftg,  and  tif- 
tue  ccniifls  in  love,  then  it  is  a  plain  inconfif^encc,  to  fup« 
pofe  that  virtue' primarily  ccr^fifis  in  any  love  to  its  object 
for  its  beauty  ;  either  in  a  love  of  complacence,  which  is 
delight  in  a  Being  fcr  his  beauty,  or  in  a  love  of  bene- 
volence, that  has  the  beauty  of  its  object  for  its  foundati- 
on. For  that  would  be  to  fuppofe,  that  the  beauty  of  in- 
telligent Beings  primarily  confifts  ira  love  to  beauty  ;  or, 
that  their  virtue  firft'of  all  confifls  in  their  love  to  virtue^ 
Which  is  an  inccnfiflence,  and  gcing  in  a  circle.  Be- 
caufe  it  makes  virtue,  or  beauty  of  mind,  the  fcundaticri 
or  firft  motive  of  that  love  wherein  virtue  originally  con- 
fifts,  or  wherein  the  very  firft  virtue  confifts  ;  or,  ir  (jiip- 
pofes  the  firft  virtue  to  be  the  confcquence  and  effecfl  of 
virtue.  So  tiiat  virtue  is  originally  the  foundation  and 
exciting  caufe  of  the  very  begiFining  or  firft  Being  of  vir- 
tue. Which  makes  the  firft  virtue,  both  the  ground, 
an<f  the  confequence,  both  caufe  and  eiTe<5t  of  itfelf* 
DoubtJefs  virtue  primarily  confifts  in  fomething  cjfe  be- 
ii6t^  any  cfTecff  or  confequence  of  virtue.  If  virtue  con- 
£fts  primarily  in  love  to  virtue,  then  virtue,  the  thing 
loved,  is  the  love  of  virtue:  \o  that  virtue  muft  confiS 
in  the  love   of  the  love    of  virtue.     And  if  it  be  inquired, 

Tfhat  that  virtue  is^  which'  virtue  conili^s  in  the  Iqvq  of 

-■      ••  —  .  ..-.  ^  ^^^ 


Ckap.I.         ^^^  Nature  of  true  yirlue^       X2| 

the  love  of,  it  muft  be  anfwered,  'tis  the  love  of  virtue. 
So  that  there  muft  be  the  Jove  of  the  love  of  the  love  ol 
virtue,  and  lo  on  in  infinitum.  For  there  is  ho  end  ofgo- 
vig  back  in  a  circle.  We  never  come  to  any  beginning-^ 
or  foundation.  For  'tis  without  beginning  and  hangs  ojgi 
nothing.  ' 

Therefore,  if  the  efTc^nce  of  virtue  or  beauty  of  mind 
lies  injo^e,  or  a  dlfpoGtion  to  love,  it  muft  primarily  con- 
fift  in  fomething  different  both  from  complacence,  which  is 
a  defight  in  beauty,  and  alfo  fiom  any  benevolence  that  has 
^he  beauty  of  its  object  tor  its  foundation.  Becaufe  'tis  ab- 
surd, toTay  that  virtue  is  primarily  and  firft  of  all  the  con- 
fequence  of  iifelf.  For  this  makes  virtue  primarily  pri©r 
to  itfelf. 

Nor  can  virtue  primarily  coniift  in  gratitude  ^  or  orje 
Be-ng's  benevolence  to  another  for  his  benevolence  to  him, 
Becaufe  this  implies  tiie  fame  incondftence.  For  it  fuppo- 
fes  a  benevolence  prior  to  gratitude,  that  is  the  caufe  of 
gratitude.  Therefore  the  firft  benevolence,  or  that  bene- 
volence which  has  none  prior  to  it,  can't  be  gratitude. 

Therefore  there  is  roorxi  left  for  no  other  conclufion 
than  th?.t  the  primary  obje(5l  of  virtuous  love  is  Being,  fim- 
ply  confidered  ;  or,  that  true  virtue  primarily  condfts,  noc 
in  love  to  any  particular  Beings,  becaufe  of  their  virtue  or 
beauty,  nor  in  gratitude,  becaufe  they  love  us  5  but  in  a  pro- 
penfity  a»d  union  of  h<jart  to  Being  (imply  confidered ;  excit- 
ing abjolute  Benevolence  (if  1  may  fo  call  it)  to  Being  in  ge- 
jiera^— — -=■'.  fay,  true  virtue  primarily  conijfts  in  this.  For 
I  am  far  from  ailerting,  that  there  is  no  true  virtue  in  any 
other  love  than  this  abfolute  benevolence.  But  I  would 
sxprefs  what  appears  to  me  to  be  the  truth,  en  this  fubjc<5ij^ 
in  the  following  partipulars.  -■■>'. 

The  fi>yi  cbje(5t  of  a  virtuous  benevolence  is  Beings  (th^^r 
ply  confidered  :  and  if  Being, /«?/)/k  confidered,  be  rt$  ob- 
je^,  then  Being  in  general  is  its  objedl  ;  and  the  thing  it 
lias  an  ultimate  propenfiiy  to,  is  ihe  highej}  good  of  Being 
in  general.  And  it  will  feek  the  yood  of  every  individual 
^?ing  UAkfs  it  bf  conceived  as  not   gonBl^gat  with  the 

S  I:i£he^ 


T22      ^he  plat  are  oj  true  Virtue.  GhaeJ 

higheft  good  of  Being  In  general.  In  which  cafe  the  good 
ci  a  particular  Being,  or  ibme  Beings,  may  be  given  up  fpr 
the  fake  oF  the  higheft  good  of  Being  in  general.  And 
particularly  if  there  be  any  Being  that  is  looked  upon  :js 
iiatedly  and  irreclaimably  oppofite  and  pn  eneiny  to  Being 
in  genera],  then  confent  and  adherence  to  Being  in  general 
will  induce  the  truly  virtuous  Iieart  to  forfake  that  Being, 
snd  to  oppofe  it. 

And  further,  if  Being,  fimply  confidered,  be  the  fiffl 
GDJecSi:  of  a  truly  virtuous  benevolence,  then  that  Being 
•"•who  has  moji  ot  Being,  or  has  the  greatefl:  fliare  of  exig- 
ence, other  things  being  equal,  fo  far  as  fuch  a  Being  is 
Cv^hibiied  to  cur  fatuities  or  fet  in  cur  view,  will  have  the 
grcaiejl  Qiare  of  the  propenfuy  and  benevolent  sfFedL'cn  of 

the  heart. I  h\\  cihr  ibi'^gs  bang  equals  efpecially   be- 

ciufs  there  is  a  feccriary  oh]^^  of  virtuous  benevolence, 
that  1  ftial)  take  notice  of  prcfently.  Which  is  one  thing 
that  mud  be  contldered  as  the  ground  or  motive  to  a  pure- 
ly virtuous  ben.evole;3ce.  Pure  benevolence  in  its  firll  ex- 
e'rcife  is  nothing  elfe  but  Being's  uniting,  ccnfent,  or  pro- 
peniity  to  Being  ;  appearing  true  and  pure  by  its  extending 
to  Being  in  general,  and  inclining  to  the  general  higheft 
gaod,  and  to  each  Being,  vvhofe  welfare  is  confident  with 
the  iiigheft  general  good,  in  proportion  to  th-^  Degree  pf 
ex.iflem&  *  underhand,  \oJher  things  being  equal. 
4> 

The  feccnd  objecl  of  a  virtuous  propenfity  of  heart  is  k^- 
nevoknt  Bemg.— — \ — A  fecondary  ground  of  pure  benevo- 
lence 


*  I  fay,  — in  proportion  to  the  degre.s  of  e^-ij}^rce, —  becauCe 
•sne  Being  may  have  more  i:<ijfevce  than  another,  as  he  may  \;z 
greater  than  another.  That  which  \i great, ^2^^  more  exigence, 
a'd  is  further  from  nothirg,  than  that  which  is  little.  Cne 
Bfinfy  may  have  every  thing  pofitive  belonging  to  ir,  or  ever)? 
th'ng  which  gees  ro  it's  pofitive  e;xifler-ce  (in  oppcfKicn 
to  defe6l)  in  an  higher  degree  than  snother  ;  or  a  greater 
^gpacity  an)  power,  greater  urderftard'ng,  every  fccuJty  srd 
every  pofuivc  quality  in  an  higher  degree.  P^Ti  Arch-cr.gil 
mull  be  fuppcfed  'o  have  more  ejtiOence,  and  to  be  every 
way   further  rcoricved   from  mn  entitv^  \\v^  %/^Qrvt^  «;,:  << 


feHAPil;       ^^^  Nature  of  true  Virtn^,        tz^^ 

ience  is  virtuous  benevolence  itfelf  in  its  object.  Whea 
any  one  under  the. influence  of  genera!  benevolence,  fees 
another  Being  poffers'd  of  the  like  general  benevolence,  thi^^ 
attaches  liis  heart  to  him,  and  draws  forth  greater  love  to 
iiim,  than  meerly  his  having  exirience  :  becaule  fo  far  as 
the  Being  beloved  has  love  to  Being  in  general,  fo  far  his 
own  Bein^is,  as  it  were,  enlarged  ;  extends  to,  and  ia 
fome  fort  comprehends,  Being  in  general  :  and  therefore 
he  that  is  governed  by  love  to  Be/ng,  in  general,  muft  of 
neceflity  have  complacence  in  him,  and  the  greater  degree 
ef  benevolence  to  him,  as  it  were  out  of  gratitude  to  Iiirri 
for  his  love  to  general  exigence,  that  his  own  heart  is  ex^" 
tended  and  united  to,  and  fo  looks  on  its  intereft  as  its 
own.  'Tis  becaufe  his  heart  is  thus  united  to  Being  ia 
general,  that  he  looks  on  a  benevolent  propenfiry  to  Being 
in  general,  wherever  he  fees  it,  as  the  beauty  of  the  Being 
in  whom  it  is  3  ari  excellency,  that  renders  hini  worthy  of 
efteem,  complacence,  and  the  greater  good-vv^ilJ, 

V    But  feveral  things  liiay  be  noted  more  particularly  cori- 
cerning  this  fecondary  ground  of  a  truly  virtuous  Iqy.e* 

1.  That  loving  a  Being  on  this  ground,  neceflarily  arilefc 
from  pure  benevolence  to  Being  in  general,  and  comes  ta 
the  fame  thing.  For  he  that  has  a  limple  and  pure  good- 
will to  general  entity  or  exiftence,  mufl:  love  that  temper 
in  others,  that  agrees  and  confpires  with  itfelf.  A  fpint  of 
confent  to  Being  itiuft  agree  vvithconfent  to  Being.  That 
which  tririy  and  fincerely  feeks  the  good  of  others,  mufl 
approve  of,  and  love  that  which  joins  with  him  in  feeking 
the  good- of  others, 

2.  This  which  has  been  now  mentioned  as  a  ftcondary: 
ground  of  virtuous  love,  is  the  thing  wherein  true  moral 
or  fpiritual  beauty  primarily  confifts.  Yea,  fpiritual  beauty 
confifls  wholly  in  this,  and  the  various  qualities  and  ex- 
ercifes  ol  mind  which  proceed  from  it,  and  the  external 
actions  which  proceed  from  thele  internal  qualities  ^nd  ex- 
ercifes.  And  in  thefe  things  confifts  all  true  virtue^  vi2. 
in  this  love  of  Being,  and  the  qualities  and  a<^ts  which 
arife  from  it. 


'1^4        ^'^^  Nature  of  true  Virtue*        Chap.  L 

•  3.  As  all  fpiritual  beauty  lies  in  thefe  virtuous  princi« 
^!es  and  a6ls,  fo  *tis  primarily  on  this  account  they  are  beau- 
tiful, viz.  that  they  imply  confent  and  union  with  Being  in 
general.  This  is  t)ie "primary  and  moft  eflenrial  beauty  of 
every  thing  that  can  juftly  be  called  by  the  name  of  virtue, 
cr  is  any  irioral  excellency  in  the  eye  of  one  that  has  a 
perfedl  view  of  things.  1  fay, —  the  primary  and  moft  ef- 
/eniial  he^iuxy^- — becaufe  there  is  a  fecondary  and  inferior 
fort  cf  beauty  5  which  1  (hall  take  notice  bi  afterwards. 

4.  This  fpiritual  beauty,  that  is  but  ^  Jecondary  grolind 
of  a  virtuous  benevolence,  is  the  ground,  not  only  of  be- 
nevolence, biit  complacence^  and  is  the  primary  ground  of  the 
latter;  that  is,  when  the  cornplacence  is  truly  virtuous* 
Love  to  us  in  particular,  and  kindnefs  received,  ma)  be 
a  feCondary  ground  :  biit  this  is  the  primary  objedlive 
found aiibn  of  it. 

5.  It  muft  be  noted,  that  the  degree  of  the  aimahlenef^ 
h^  va^uahienefs  of  true  virtue,  primarily  confifting  in  con- 
fent and  a  benevolent  propenfity  of  heart  to  Being  in  gene- 
ial,  iii  the  eyes  of  one  that  is  influenced  by  fuch  a  fpirit, 
is  not  in  the y?w/>/^  proportion  of  the  .de;gree  f  benevolent 
affection  feen,  but  in  a  proportion  compounded  of  the  greatnefs 
ot  the  benevolent  Beingor  the  degree  of  Being  znd  the  de- 
gree q\  benrjoience.  One  that  loves  Being  in  general,  will 
iieceiTarily  value  good-will  to  Being  in  general,  wherever 
lie  fees  it.  But  if  he  ffefes^the;  fame  benevolence  in  iwo 
Beings,  he  will  value  it  w^r^  Ih  two^  than  m  one  only.  Be- 
caufe it  is  a  greater  thing,  more  favorable  to  Being  in  ge- 
neral, to  have  two  Being^  to  favor  ^jt,  than  only  one  of 
them.  For  there  is  more  Bein^,  that  favors  Being  :  both 
together  having  mofe  Being  than  one  alone.  So,  if  one 
Bemg  be  as  great  as  two,  has  as  much  exigence  as  both  to- 
gether, and  has  \ht  fame  degree  of  gener'aJ  benevolence,  it 
IS  more  favorable  to  being  in  general,  than  if  there  were  ge- 
neral benevolence  in  a  Being  that  had  but  half'that  Ihare  of 
cxifte/ce.  As  a  large  quantity  of  gold,  with  th^  fame  degree 
iof  pif  cioufnefs,  i.  e.  with  the  fame  excellent  quality  of 
Ihattera  is  inore  valuable  than  a  fmall  quantity  of  the  lame 
meul, 

6.  It 


Chap.it.       ^-^^  Nature  of  true  Virtue^        125 

;.  6.  It  is  impolTible  that  any  one  fhould  truly  relijh  this 
beauty,  coniifting  in  general  benevolence,  who  has  not  that 
tetnper  himlelf  1  have  obferved,  that  if  any  Being  is  pof- 
lefs'ci  ot  fuch  a  ttmper,  he  will  unavoidably  bepieafed  witfi 
the  fame  temper  m  another.  And  it  may  in  like  manner 
be  demonftratc^d,  that  *tis  fuch  a  fpirir,  and  nothing  elfe, 
"woicli  will  relifh  fuch  a  fpint.  For  if  a  Being,  deftitute  Oi 
benevolence,  (h<i)u!d  love  benevolence  to  Being  in  general, 
it  wouid  prize  arid  feek  that  which  it  had  no  value  for. 
Becaufe  to  love  an  iuclinatiori  to  the  good  of  Being  in  ge- 
neral, would  inipJy  a  laving  and  pricing  the  good  of  Being 
in  general.  For  how  fhould  one  love  and  value  a  difpoftti^ 
on  to  a  thing,  or  -^^  tendency  to  promote  a  thing,  and  for  that 
very  reafon,  beCaufe  it  tends  to  promote  it,  when  the 

thing  itfelf  is  what  he  is  regardlefs  of^  and  has  no  value  for, 
nor  delires  to  have  promoted* 


C  H  A  P,     IL 

Shewing  hov/ that /ipi;f,  wherein  true  virtue 
confilts,  refpeds  the  divine  Being  and 
created  'BiQmgs.'^ 

I^ROiVi  what  has  been  fald,  'tis  evident,  that  true  virtue 
4"  mui\  chiefly  confit^  iii  love  to  God  ;  the  Being  of  Beings, 
Infinitely  the  greateft  and  bed:  of  Beings.  This  appears^ 
whether  we  confider  the  primary  or  fecondary  ground  of 
virtuous  love.  /It  was  observed,  that  x\\q  firji  obje<Stive 
ground,  of  that  love,  wherein  true  virtue  confifts,  is  Being, 
(imply  confidered  :  and  as  a  neceflary  confequence  ot  this, 
that  Being  who  has  the  mod  of  Being,  or  the  greateft  fhare 
of  univerfal  exiftence,  has  proportionably  the  greateft  ihare 
of  virtuous  benevolence,  fo  far  as  fuch  a  Being  is  exhibit- 
ed to  the  faculties  of  our  minds,  other  things  being  equal* 
But  God  has  mfinitely  the  greateft  fhare  of  exiftence,  or  is 
infinitely  the  greateft  Being.  So  that  all  other  Being,  even 
that  of  all  created  things  whatfoever,  throughout  the  whole 
^hiverfe,  is  as  nothing  in  comparifon  of  the  divine  Being. 

And 


'120         Ib^  JNafure  of  ir^e  Virtue.       Ck/ip.in 

.  And  if  we  confuler  xIvq  fe^cndary  ground  of  love,  vi:^;' 
beauty, or  moral  excellency, the  fame  thing  will  appear.  For 
as  God  is  infinitely  the  greateft  Being,  fo  he  is  allowed  to 
be  infinitely  the  mod  beautiful  and  excellent  :  and  all  the 
beauty  to  be  found  throughout  the  whole  creation,  is  but 
the  rt  flexion  ot  the  diffufed  beams  of  that  Being  who  hath 
an  infinite  fulnefs  of  brightnefs  and  glory.  God's  beauty 
is  infinitely  more  valuablcjthan  that  of  all  other  Beings  up- 
on botii  thofe  accounts  mentioned,  viz.  the  degree  oi  his 
virtue,  and  the  greatnefs  of  the  Being  poiTefied  ot  this  vir- 
tue. And  God  has  fufiiciently  exhibited  himfelf,  in  his- 
Being,  h\s  infinite  greatnefs  and  excellency  :  and  has  given.. 
us  faculties,  whereby  we  are  capable  of  plainly  difcoveringt 
immenfe  fuperiority  to  all  oiher  Beings,  in  thefe  refpects. 
^J  here  fore  he  that  has  true  virtue,  confiding  in  benevo- 
lence to  Being  in  general,  and  in  that  complacence  in  vir- 
tue, or  moral  beauty,  and  benevoleiice  to  virlucus 
Being,  muft  necefi'arily  have  a  fupreiPiC  love  to  Godj  both 
of  benevolence  and  complacence.  And  all  true  vertue 
mu?i  radically  and,  eflentially,  and  as  it  were  fummarily, 
confift  in  this.  Becaufe  God  is  not  only  infinitely  greater 
and  more  excellent  than  all  other  Being,  but  he  is  the 
bead  oi  the  imiverfal  fyBem  of  exifience  j  the  foundation 
and  fountain  of  all  Bting  and  all  beauty  %  from  whom  all 
IS  perfectly  derived,  and  on  whom  all  is  mofi:  abfolutely 
and  perfectly  dependant  ; "  ofwhcm^  and  through  whom^  &  to 
vjhom  is  ail  Bring  and  all  perfection  ;  and  whofe  Being  and 
beauty  is  as  it  v>/ere  the  fum  and  ccmprehenfion  of  all  ex- 
iftence  snd  excellence.:  much  more  than  the  fun  is  the 
fountain  and  fummary  comprehenfion  of  ail  the  li-ght  and 
brightnefs  of  the  day. 

If  it  (liould  be  obiedled,  that  virtue  confifls  primarily 
in  benevolence,.,  but  that  our  fellow- creatures,  and  not 
God,  feem  to  be  the  mod  proper  objects  of  our  benevo- 
Jence  ;  inafmuch  as  our  gcodnefs  exiendeth  not  io  Gcd^  and 
wt  cannot  he  prcfiiahle  io  hinu^— —  To  this  I  anfwer, 

T.  A  BFNEVOLENT  propcnfity  of  heart  is  exerclfed,  nat 
only  in  Jeehng  io  promote  the  happinefs  of  the  Being,  to- 
wards whom  it  is  exerclfed,  but  alio  in  rejoicing  In  his  hap- 
pinefs.    Even  as  gratitude  for  benefits  received  will  not 

only- 


Chap.II.       "^^^^  Nature  of  true  Virtue,        127 

•pnly  fxcite  endeavours  to  requite  the  kindnefs  v;e  receivef, 
.by  equally  benefiting  our  benefactor,  but  alfo  if  he  be  a^ 
hovQ  any  need  of  us,  or  we  have  noticing  to  befto//-,  and 
are  unable  to  repay  his  kindnefs,  it  wiU  difpofe  us  to  re- 
joice  in  his  profperity.  -uav:^ 

2  Though  v^e  are  not  able  to  give  any  thing  to  God, 
which  we  have  of  our  own,  independantly  ;  yet  we  may 
be  the  inflruraents  of  promoting  /;/;  glory^  in  which  he  takes 
a  true  and  proper  delight.  {As  was  fnewn  at  Urge  in  the 
fornfier  treatife,  on  God's  end  in  creating  the  world.  Chap. 
1.  feci.  4.  Whither  I  muH:  refer  the  reader  for  a  more  full 
anfwer  to  this  objeciion.] 

Whatever  influence  fueh  an  objeciion  may  feeni  to 
have  on  the  minds  of  fome,  yet  is  there  any  that  owns  the 
B^ing  of  a  God,  who  v/ill  deny  that  any  love  ar  benevolent 
affection,  is  due  to  God,  and  proper  to  be  exercifed  to- 
wards him  ?  If  no  bene'uoknce  is  to  be  exercifed  towards 
*God,bec3ure  we  cannot  protk  him,  thenfor  the  fame,  rea- 
fon,  nQMhzv  n  gratitude  to  be  exercifed  towards  him  for  l?is 
benelirs  to  u?  rb.ecnufe  we  cannot  requit-e  him.  But  whei^e 
js  tile   man,  who  believes  a  God  and  a  providence,   that 

will   fay    this  r 
'■■■'% 

There  feems  to  be  an  inconfi(^efyceWfoii;>3  writers  on 
morality.  In  this  refpecSV,  lost  they  don't  wholly  exclude  a 
.regard  to  the  Deity  out  of  there  fchemes  of  rnorality,  but 
yet  meotion  it  fo  llight'y,  that  they' jeave  me  rooilV  and 
reafon  to  fufpe6l  they  efteem  it  a  lefs  important  and  a  fub- 
ordinate  part  of  true  morality  ;  aad  infift  on  benevolence 
io  the  created  fy/^ em  in  fuch  a  manner,  as  would  naturaliy 
lead  one  to.  fuppofe,  they  look  upon'  that  as\  by  far  the 
mod  important  and  effenrial  thing  in  their  rcHeS^i  But 
.  why  ihould  this  be  ?  If  true  virtvie'connns  partly  In  a  re- 
.fpe6t  to  God,  then  doubtlefsit  confffts  >/>/>/■?;>  in  1t.  If  true 
morality  requires  that  v/e  fnould  have  To iti^e^iregar^V Tome 
benevolent  affection  to  our  creator,  as  well  z%  to  his  crea- 
tures, then  doubrlefs  it  requires  the  firO:  res^atd  to  be  paid 
to  him  ;  and  that  he  be  every  way  the  fupream  objed  of 
our  benevolence  If  his  beino;  aboveour  reach,  and  be« 
^'ond  all  capacity  of  being  profited  bv  us,  don't  hinder   buc 


7j28        The  'Ndfurs  of  true  Virtue^       Chap.  II 

that  nevcrthelefs  be  is  the  proper  object  of  our  love,  then  it 
don't  hinder  that  he  (hould  be  loved  according  to  his  dignity^ 
oraccordingtotht  degree  in  which  hehastbofe  things  wherc^ 
in  worthinefs  ol  regard  conoids,  fo  tar  as  we  are  capable  of  it, 
But  this  worthinels  none  will  deny,  conlifts  in  thcfe  two 
things,  grealnefs  and  ir.oral  gQodnejs',  And  thofe  ihat  own  \ 
God,  don't  deny  that  he  infinitely  exceeds  all  other  Beings 
in  thefe.  If  the  Deity  is  to  be  look'd  upon  as  within  tha?; 
fyflem  of  Beings  which  properly  terminates  our  benevo- 
lence, or  belonging  to  that  whole,  certainly  he  is  to  be  re- 
garded as  the  head  of  the  fyftem,  and  the  chief  part  of  it  ; 
if  it  be  proper  to  call  him  a  parts  who  is  iaifinitely  more 
than  all  the  reft,  and  in  comparifon  of  Vvhcm  and  wi  hout 
whom  all  the  reft  are  nothing,  either  as  to  beauty  or  ex- 
iftence.  And  therefore  certainly,  unlefs  we  will  be  aihcifts, 
we  miift  allow  that  true  virtue  does  primarily  and  moft  ef- 
fentially  copfift  in  a  fupream  love  to  God  j  and  that  wherg 
this  is  wanting,  there  can  be  pp  trfte  virtue. 

But  this  being  a  matter  of  the  higheft  importance,  I 
ihall  fay  fomething  further  to  make  it  plain,  that  love  to 
God  is  moft  eftential  to  truie  \irtue  \  and  that  no  bcnevo- 
ience  v/hatfoever  to  other  Beings  can  be  of  the  n^tue  of 
true  virtue,  without  it. 

And  therefore  Jet  \%  be  fuppofed,  that  feme  Beings,  by 
natural  inftin6^  or  by  fome  other  means,  have  a  determina- 
tion of  mind  to  union  and  bencvoler.ee  to  a  particular  per/on^ 
^r  private  fyfiefn^  *  which  is  but  a  fmall  part  of  the  univef- 
fal  fyftcm  of  Being:  and  that  this  difpofition  or  determina* 
vion  of  mind  is  indepcndant  on,  or  not  fubordinatc  to  be» 

nevolenccc, 


•  It  may  bp  here  noted,  t)iat  when  hereafter  I  ufe  fuch  a 
phrafe  as  pri<v'hte  jyfiemoi  Beings,  or  others  fimilar,  I  there- 
by  intend  any  fyftem  or  fociety  of  Beings  that  contains  but 
a  fmall  part  of  the  great  fyfteni  comprehending  the  univer- 
fality  of  e?iiftence.  I  think,  that  may  well  be  called  a 
fri^jate  fyjliniy  which  is  but  an  infinitely  fmall  part  of  this 
great  whole  we  ftand  lelated  to.  I  therefore  alfo  call  that 
afFe<ftion,  fri^vate  affeBion,  which  is  limited  to  fo  narrow  a 
circle  :  and  that  gemral  affeftion  or  benevolence,  v'^X'Z^^ 
\i^%  Bdn^  in  gentr^l  fer  U's  obJ9^9 


Chap.  II.       "^^^^  Nature  of  trae  Virtue.        ii^ 

nevolence,  to  Being  in  general.  Such  a  determination,  dif- 
poiition,  or  aifedion  of  mind  is  not  of  the  natuie  ot  true 
virtue. 

This  is  allowed  by  all  with  regard  to  /elf  lovg ;  In  which, 
good-will  is  confined  to  one  fingle  perion.oniy.  And 
there  are  the  fame  reafons,  why  any  orher  private  affec5liOa 
or  goodwill  tho'  extending  to  a  fociety  of  perlons,  inde- 
pendent of,  and  unfubordmate  to,  benevolence  to  the  uni- 
verfality,  (hould  not  be  efteemed  truly  virtuous.  For,  not- 
withftanding  it  extends  to  a  number  of  perfons,  which  ta- 
ken together  are  more  than  a  fmgie  perfon,  yet  the  whole 
falls  infinitely  {hort  of  the  univerfality  of  exigence  ;  and  if 
pur  in  the  fcales  with  it,  has  no  greater  proportion  to  it  ihaa 
a  fingle  perfon. 

However,  it  may  not  be  amifs  more,  particularly  to 
confider  the  reafons  why  private  aff'eSiions^  or  good-wiil  li- 
mited to  a  particular  circle  of  Beings, falling  infinitely  fliort 
of  the  whole  exiftence,  and  not  dependent  upon  it,  nor  fub- 
ordinate  to  general  benevolence,  cannot  beot  the  nature  of. 
true  virtue. 

I.  SuGH,  a  private  affection,  detached  from  general  be- 
nevolence and  independent  on  it,  as  the  caft  may  be,  will 
be  again/i  general  benevolence,  or  ot  a  contrary  tendency  ; 
and  will   fet  a  perfon  againji  general  exiiience,   and   make 

him  an  enemy  to  it  As  it  is  sn\x\\  felfijlmefs^  or  when  a 

man  is  governed  by  a  regard  to  his  own  private  infereft, 
independent  of  regard  to  the  publick  good,  fuch  a  remper 
expofes  a  man  to  adl  the  part  o  an  enemy  to  the  onb  ick. 
As,  in  every  eafe  wherein  his  private  tnrereit  ferris  ro  claHa 
with  the  publick  ;  or  in  ail  ih;;it  cafe?  whertir.  luch  things 
are  prefented  to  his  view,  that  fuit  his  perf  nal  appetites  or 
private  inclinations,  but  are  inconfillenf  wuh  the  -  >o  1  of 
the  publick.  On  which  a:.ount  a  leliiili,  conrracfteo,  nar- 
row fpirit  is  generally  abhor-cd,  and  is  eikemed   bafe  and 

fordid. But  it  a  mar»'     ^.ffcc^tion  tgkes  in  Haifa  dozea 

more  and  his  regards  extend  lo  fa  beyond  his  ovvn  iingie 
perfon  as  to  take  in  his  children  aiid  family  ;  or  if  it  reacies 
further  ftiil,to  a  larger  cirr^ie,  but  falis  luiinitely  (hort  of  (he 
univerfal  fyftemj  and  is  exclunve  of  Being  in  general  ;  his 

3  private 


130       The  Nature  of  true  Virtue.        Chap.IL 

private  sfiecftion  cxpofes  him  to  the  fame  thing,  viz.  to  pur- 
iue  ihe  ii.terelt  of  its  particular  objed  in  oppcjition  to  gene- 
ral cxifttnce  ,  vvhich  is  certainly  contrary  to  (he  tendency 
of  true  virtue  ;  yea,  dircdly  contrary  to  the  main  and  moft 
elTential  thing  in  its^nature,  the  tlung  on  account  ot  vvhich 
chiefly  its  naiure  and  tendency  is  good.  For  the  chiet  and 
jrioft  tfllniial  good  that  is  in  virtue,  is  its  favouring  Being 
in  general.  Now  certainly,  if  private  affection  to  a  limited 
fyl^em  had  in  itfelf  the  eiTential  nature  ot  virtue,  it  would 
be  impofTible,  that  it  fhould  in  any  circumftance  whatfoe- 
ver  ha^e  a  tendency  and  inclination  diredly  contrary  to  that 
therein  the  eiTence  of  virtne  chiefly  confiils. 

2.  Private  ^fFccfVions,  if  not  fubordinate  to  general  af- 
fe^ion>   is  riot  only  hable,   as  the  cafe   may   be,   to  iHue  in 
enmity  to  Being  in  general,   but  has  a  tendency  to  it  as  the 
^?.{t  c&nainly  h^   and  muft  neceflarily  be.      For    he  that  is 
influenred  by  private  afFedion,  not  luboidinate  to  regard  to 
Beine  in  general,  lets  up  its  particular  or  limited  cbjecf  above 
Being  in  general  ;  and  this  moft  naturally  tends  to  enmity 
ajainft  the  latter,  which  is  by  right  the  great  fupreme,  ruling, 
2nd  abfolutely  fovereign  objed  oi  our  regard.     Even  as  the 
fetting  up  another  prince  as  fupreme  in  any  kingdc  m,  diftinfl 
from  the  lawful  fovertign,  naturally  tends  to  enmity  againf^ 
the  lawful    iovereign.      Wherever  it  is  ftfficiently  publifh- 
cd,  that  the  fupreme,   infinite,  and  all-consprehending  Be- 
ing requires  alupreme  regard  to  hinifeif  -y  and  infifts  upon 
it     that  our  refpe<5\  to   him  fliould   universal ly    rule  in  our 
hearts,  and  every  other  afFedticn  be  fubordinate  to  it,    and 
this  under  the  pain  of  his  diipleafure   (as  we  muft  fuppofe 
it  is  in  the  world  of  intelligent  creatures,  if  God  maintains 
a  moral  kingdom  in  the  world)  tl.en  a  confcicufnefs  of  cur 
havini^i  chofen  and  fet  up  another  prince  to  rule  over  us,  and 
fubiedfed  our  hearts  to  him,  and  continuing  in  fuch  an  a(5V, 
muit  unavoidably  excite  enmity,   and  fix  us  in  a  ffated  op- 
pofition,  to  the  fupreme  Being.       This   demonfliates,  that 

ffediion  to  a  private  focitty  or  f\nem,  intiependent  en  ge- 
neral benevolence,  cannot  be  of  the  nature  of  true  virtue. 

or  this  would  be  ablurd,  that  it  has  the  natute  and  tfTence 
■p  true  virtue,  and  yet  ai  the  lame  time  hj^s  a  tendency  oppc^ 

^t  o  true  virtue. 

■        ^,  No5^ 


ChapJI.        ^^^   "Nature  of  true  Virtue.        13 1 

3.  Not  only  would  afFedion  to  a  private  fyflcm,  unfiib- 
or<iinale  to  regard  to  Ben-g  in  gtneral,  have  a  tendency  to 
oppofition  to  the  fuprfc-ais  objedt  ot  virtuous  affedtion,  as  its 
cffc6l  and  confequence,  but  would  become  kjej  an  oppofi- 
t'on  to  that  obje<it.  Confuiered  by  itfelf  in  us  nature,  de- 
tacliM  from  us  tfFcds,  it  is  an  in^ance  or  great  oppoiit-on  to 
tile  righrtui  fuprenie  object  of  our  refpe<5t.  For  it  exalts  its 
private  objedt  above  the  other  great  and  infinite  object  ; 
and  lets  that  up  as  fuprenns,  in  oppofitiori  to  this.  It  puts 
down  Being  in  general,  which  is  infinitely  fuperior  in  itfeif 
and  infinitely  more  iinportant,  in  an  interior  place  ;  yea, 
fubjeds  the  lupreme  genrral  object  to  this  private  infinite- 
ly liifertor  object  :  which  is  to  (tear  ir  with  grca  coii  empt 
and  truly  to  adl  iii  oppofition  to  it,  and  to  act  in  o;  pofitioa 
to  the  true  or«ier  of  things,  and  in  i^ppofirion  tothsf  wiii'ch 
is  infinitely  the  fupreme  interctl ;  making  this  lu^jrcme  and 
infinitely  important  inrerefi,  as  far  as  in  us  lies,  to  be  iub- 
jecl  to,  and  dependent  on,  an  .nterefi  infinitel)  mftnor. 
This  is  to  act  againrt  it,  ^v\(\  to  act  the  par*^  of  ati  tntmy 
to  it.  He  that  rakes  a  iuhjedt  and  exalts  him  ab  ve  his 
prince,  fets  him  as  fupreme  mfiead  of  the  prince,  and 
tre^s  his  prince  wholly  as  a  fubjedf,  therein  acts  the  part 
of  an  enemy  to  his  prince. 

From  thefe  things,  I  think,  it  is  manifeft,  that  no  affec- 
tion limited  to  any  private  {yftem,  not  dependent  on,  nor 
fubordinate  to  Bemg  in  general,  can  be  ot  the  natuie  of 
true  virtue  ;  and  this,  whatever  the  private  fyfiem  be,  let 
it  be  more  or  leis  extenfive,  confilting  of  a  greater  or  fmaJi- 
er  number  ot  individuals,  fo  long  as  it  contains  an  infinite- 
ly little  part  of  univerfal  exiftence,  and  lo  bears  no  propor-, 
tion  to  the  great  all  comprehend. niz  fyikm.  Anu  confe- 

quently,  that  no  afiVdion  whaih.ever  to  any  creature,  or 
any  fyftem  of  created  beings,  which  is  not  dependent  on, 
nor  fubordinate  to  a  propenfity  or  union  ot  the  heart  to 
God,  the  fupreme  and  infinite  Being,  can  he  of  the  nature 
of  true  virtue. 

From  hence  a]fo  It  Is  evident,  thav  the  dwlne  virtue^  or 
the  virtue  or  the  divine  mind,  mufi  confilf  primarily  \x\  Love 
to  himfelf^  or  in  the  mutual  love  ad  frienulhip  which  fub- 
Ms  eternally   and  neceflkrily  between  the  feveral  perlons 

S  2  in 


13^        The  Nature  of  f rue  Virtue.     Chap.  II. 

in  the  God-head,  or  that  infinitely  ftrong  propenfity  there 
is  in  thei'e  divine  perfons  one  to  another.  'I  here  is  no 
need  ot  multiplying  word:^,  to  prove  that  it  muft  be  thus, 
on  A  fuppoiiiion  that  virtue  in  its  moft  effential  natue,  con- 
fifts  in  benevolent  afFecStion  or  propenfity  of  heart  tov\ards 
Being  in  g'  neral  ;  and  fo  flowing  out  to  particular  Beings, 
in  a  greater  or  leiTer  degree,    according   to    the  mealure  of 

exittence  and  beauty  which  they  are  poflefied  ot. ■ —  It 

"Will  alfo  follow  from  the  foregoing  things,  that  God's  good- 
nefs  and  love  to  created  Beings,  is  derived  from,  and  fub- 
ordinate  to  his  love  to  himfelf.  [Jn  what  manner  it  is  fo, 
I  have  endeavoured  in  fome  mealure  to  explain  in  the  prc- 
ceeding  difcourfe  of  God*s  end  in  creating  the  world.] 

With  refped  to  the  manner  in  which  a  virtuous  love  in 
created  Btaigs,  one  to  another^  is  dependent   on,  and   derived 
from  love  toGW,  this  will  appear  by  a  proper  corifideration  of 
vhat  has  been  faid  ;  that  it   is   fufficient  to  render  love  to 
any  created  Being  virtuous,  if  it  arife   from    the   temper  of 
mind  wherein  confifts  a  difpofition  to  love  God  fupremefy, 
Becaufe  it  appears    from  what   has  bf^en  already  obierved, 
all  that  love  to  particular    Beings^  which  is  the  fruit  of  a  be- 
nevolent propenfity  of  heart  to    Being  in  general^  is  virtuous 
love.     But,  as  has  been  remark'd,  a  benevolent  propenfity 
of  heart  to  Bei'^g  in  general,  and  a  temper  or  difpofition  to 
love  God  fupremely,  are  in  efTe6l  the  fame  thing.     There- 
fore, if  love  to  a  created  Being  comes  from  that  temper  or 

propenfity  of  the  heare,  it  is  virtuous. However,  every 

particular  exercife  of  love  to  a  creature  may  v\q\  fenfihly  arife 
from  any  exercife  of  love  to  God,  or  an  explicit  confidera- 
tion  of  any  fimilitude,  conformity,  union  or  relation  to 
God,  in  the  creature  beloved. 

The  mofl  proper  evidence  of  love  to  a  created  Being,  its 
arifing  from  that  temper  of  mind  wherein  confifts  a  fupreme 
propenfity  of  heart  to  God,  feems  to  be  the  agreablenefs  of 
the  kind  and  degree  of  our  love  ioGod's  end  in  our  creation 
and  in  the  creation  of  all  things,  and  the  coincidence  of 
the  ex«  r.  i  es  of  our  Jove,  in  their  manner,  order,  an  !  mea- 
fure,  witli  the  manner  in  which  God  himleif  exercilcs.  love 
to  the  Cicaiure  in  the  creation  and  governn^ent  of  the 
v^'jfid,  and  the  way  in  which  God  as  the  firCi  caufe  and  fu- 
preme 


Chap.II.       ^^^  Nature  of  true  Virtue.        F33 

preme  difpofer  of  all  things,  has  refpe^t  to  the  creature's 
happinefs,  in  fubordination  to  hinilelf  as  his  own  fupreme 
end.  For  the  true  virtue  of  cceated  Bengs  is  doubtlefs 
their  higheft  excellency,  and  their  true  goodnefs^  and  that 
by  which  they  are  elpecially  agreable  to  the  mmd  of  their 
creator But  the  true  goodnefs  of  a  thing  (as  was  ob- 
served before)  mu(\  be  its  agreablenefs  to  its  endy  or  its  fit- 
nefs  to  anfwer  the  defign  for  which  it  was  made.  Or,  at 
leaft,  this  mull  be  its  goodnefs  in  the  eyes  of  the  workman. 
— Tnerefore  they  are  good  moral  agents  whofe  temper 
of  mind  or  propenfity  of  heart  is  agreable  to  the  end  for 
which  God  made  moral  agents.  But,  as  has  been  fhewn, 
the  lalt  end  tor  which  God  has  made  moral  agents,  muft 
be  the  laft  end  for  which  God  has  made  all  things  :  it  be- 
ing evident,  that  the  moral  world  is  the  end  of  the  reft  of 
the  world  ;  the  inanimate  and  unintelligent  world  being 
made  for  the  rational  and  moral  world,  as  much  as  a  houfe 
is  prepared  for  the  inhabitants. 

By  thefe  things  it  appears,  that  a  truly  virtuous  mind, 
being  as  it  were  under  the  fovereign  dominion  of /(?i;^  ;f(? 
God^  does  above  all  things  feek  the  glory  of  God,  and  makes 
ihii  his  fupreme,  governing,  and  ultimate  end  :  conlifling 
in  the  expreflTion  ot  God's  perfeCtiona  in  their  proper  ef^edls, 
and  in  the  muufertation  of  God*s  glory  to  created  uader- 
ftandings,  and  the  communicnions  of  the  infinite  fulnefs 
of  God  to  the  creature  ;  in  the  creature's  highefV  efteem  of 
God,  love  to  God,  and  joy  in  God,  and  in  the  proper  ex- 
ercifes  2n\d  exprefTions  ot  theie. And  fo  far  as  a  virtu- 
ous mind  exercifes  true  virtue  in  benevolence  to  created 
Beings,  it  chiefly  feeks  the  good  of  the  creature,  confining 
in  Its  knowledge  or  view  of  God's  glory  and  beauty,  its  u- 
nion  with  God,    and  conformity  to   him,  love  to  him,  and 

joy  in  him. And  that  temper  or  difpofition    of  heart, 

that  conlsnt,  union,  or  propenfity  of  mind  to  Being  in  ge- 
naral,  which  appears  chiefly  in  ifuch  ex-rcifes,  is  virtue, 
tiuly  fo  caled  ;  or  in  other  words,  true  grace  and  real  ho- 
linefs.  And  no  Other  difpofition  or  affedion  but  this  is  bf 
the  nature  ot  true  virtue. 

Corollary.  Hence  it  appears,  that  tht(e  fch^fnes  of  re- 
ligion or  moral  philofophy^  which,  however  well  in  foms 

rerpe<5fs 


7 J 34      ^^^  Nature  of  true  Virtue*        Chap.III, 

refpeds,  they  may  treat  of  benevolence  to  mankind^  and  o- 
ther  virtues  depending  on  it,  yet  have  not  a  lupreme  regard 
to  God,  and  love  to  him,  laid  in  \ht  Jcundatiojiy  and  all  other 
virtues  handled  in  a  connexion  vj'iih.  this,  and  in  2  fubordwati' 
en  to  this,  ire  noi  true  Ichemes  ot  philofophy,  bu(  are  fun- 
damenuijy  aiid  efieniialiy  deiective  — And  whatever  other 
benevolence  or  generofuy  towarcs  mankind,  and  other  vir- 
tues, or  moral   quaiihcauons   which  go  by  iliat  name,  any 
are   pofitlTecJ    or,  that  are    not  auencied  w^ith  a  love  to  God 
V'h'ch  is  altogether  above  thtm,   and  to  which   they   are 
fubordinate,  and  on  which  thvy  are  dependent,  there  is  no- 
thing of  the  nature  ot  true  virtue  or  religion   in  them.        ->- 
And  it  may    be    ?ileried    in  general,  that  nothing  is  01  the 
nature  of  true  virtue,  in  which  God  is  not  iht  firji  and  the 
laji  ',,  or,  which    with  regard  to  iheir  exerciies   in   general^ 
have  not  thtii  firfl  foundation  and  fource  in  apprehenlions 
of  God's  fuprtme   digniiy  and  glory,   and   in    anfwerable 
efteem  t  nd  love  ol   him,  and  have  not  reipcdt  to  God  as 
the  fu pi  erne  end. 


CHAP.     IIL 

Concerning  the  frconJary  and  inferior  kind 

ol"  beauty. 

'T*'  H  O  U  G  rt  this  wh'ch  has  been  fpokeh  of,  alone,  is 
-■•  juiliv  eltetmed  the  true  beauty  or  moral  agents,  or 
fpiritual  Beings  :  thus  alont  being  what  would  appear  beau- 
tiful in  them,  upon  a  c.eui  &  comprehenfive  view  ot  things  : 
and  therefore  alone  is  the  moral  amiablenefs  of  Beings 
thai  have  underftanding  and  will,  in  the  eyes  of  him  that 
perft(!:tiy  fees  ail  things  as  they  are.  Yet  there  are  o- 
ther  quahties,  o'her  fenfations,  prcpenfities  and  affections 
of  mind,  am  priricipUs  or  aifion,  that  often  obtain  the 
epithet  ot  vtr  ucus^  and  by  many  are  fuppofed  to  have  the 
nature  of  ^rue  vi;rne  :  winch  are  inlireiy  of  a  diflindt  na- 
t  turc  from  this,  and  have  ncthingot  that  kind  ;  and  there- 
I  fore  are  erioneoufly  conlounded  vath  real  virtue  ;  ■' 
h-  as 


as  may  particularly  and  fully   appear  from  things]  which 
will  be  obferved  in  this  and  the  tolMwing  chapters. 

That  confent,  agreement,  or  union  of  Being  to  Being, 
which   has  been  fpoken  of,   viz.  the  union  or  propenfuy 
of  minds  to   mental   or   fpiritual   exigence,    may  be  called 
the  higheft,  and  firft,  or   primary    beauty,    that  is  to  be 
found  among  things  that  exift  :  being  the  proper  and  pe- 
culiar beauty   of    fpiritual   and    moral  Beings,  which   are 
the  higheft     and   firft    part    of  the  univerfal  fyftem,   for 
whofe   fake  all  the  reft  has  exillence.     Yet  there  is  ano- 
ther, interior,  fecondary  beauty,  which    is  fome   image  of 
this,  and  which  is  not  peculiar  to   fpiritual  Beings,  but  is 
found  even   in  inanimate  things  :  which  confifls  in  a  mu- 
tual confent  and    agreement    of  different  things,  in    form, 
manner,   quantity,    and    vifihle   end  or  defign  ;  called   by 
the  various  names  of  regularity,   order,  uniformity,  fym-. 
metry,   proportion,    harmony,    he.      Such  is  the    mutual 
agreement  of  the   various   fides  of  a  fquare,  or  equilateral 
triangle,  or  of  a  regular  polygon.     Such   is,   as  it   were, 
the  mutaal  confent  or  the  different  parts  of  the  periphery 
of  a  circle,  or  furface  of  a  fphere,   and  of  the  correfpond- 
ing  parts   of  an  ellipfis.     Such     is    the  agreement   of  the 
colours,  figures,  dimenfions,  and  diftances  o<^the   different 
fpots  on  a  chefs  board.     Such  is  the  beauty  of  the    figures 
on  a  piece    of   chinrs,    or   brocade.     Such  is  the  beautiful 
proportion  of  the  various  parts  of  an  human  body,  or  coun- 
tenance.    And  fuch  is  the  fweet  mutual  confent  and  agree- 
ment of  the   Various  notes    of  a   melodious  tune.     This  is 
the  fame  that  Mr.  Hutchfson,  in  his  treatife  on  beauty, 
exprefTes  by  uniiormity  m  the  midft  of  variety.     Which  is 
no  othiir  than  the  confent  or  a-greement  of  different  Wings, in 
form,*quantity.&c    He  obferves,  that  the  greater  the  variety 
is,  in  equal  uniformity,  the  greater  the  beauty.    Which  is  no 
more  than  to  fay,  »he  more  there  are  of  different  mutually 
agreeing    things,  the  greater  is   the  beauty.     And  the  rea- 
fon  of  that  is,  becaufe  'tis  more  confider?»ble  to  have  many 
Jhings  confent  gne  with  another,  than  a  few  only. 

The  beauty  which  confifts  In  the  vifible  fitnefs  of  a 
4l;iing  to  its  ufe,  and  unity  of  defign,  is  not  a  diftin£l  fort  of 
Jieauty  frona  tlL5,    For  it's  to  be  obkx'i^d:^  tiaat  one  thing 

which 


iiitiiiiiiM 


J 


'/■I 


336     The  JSaiure  of  true  v trine.        Chap.  IIL 


V/hich  contributes  to  the  beauty  of  the  agreement  h  pro- 
portiaft-of  various  tilings,  is  their  relation  one  to  anotiier; 
which  conne6ls  them,  and  introduces  ihem  together  into 
view  and  confideration,  and  whereby  one  fuggefis  the  other 
to  the  mind,  and  the  mind  is  led  to  compare  them  and  fo 
to  expe6l  and  delire  agreement.  Thus  the  uniformity  of 
two  or  more  pillars,  as  they  may  happen  to  be  found  in 
different  places,  is  not  an  equal  degree  of  beauty,  as  that 
uniformity  in  fo  many  pillars  in  the  correfponding  parts  of 
the  fame  building.  So  means  and  an  intended  effect  are 
related  one  to  another.  The  anfwerab!enefs  of  a  thing  to 
its  ufe  is  only  the  proportion,  fitnefs,  and  agreeing  cf  a 
caufe  or  means  to  a  vifibly  defigned  efte6t,  and  fo  an  ^U 
fedl  fuggefted  to  the  mind  by  the  idea  of  the  means.  This 
,kind  ot  beauty  is  not  intirely  different  from  that  beauty 
yy^hich  there  is  in  fitting  a  mortife  to  its  tenon.  Only 
when  the  beauty  confifts  in  unity  of  defign,  or  the  adapted- 
n^h  of  a  variety  of  things  to  promote  one  intended  effe<51, 
]n  wh'ch  all  confpire,  as  the  various  parts  of  an  inge- 
nious complicated  machine,  there  is  a  double  beauty,  as 
there  is  a  twofold  agreement  and  conformity.  Firft,  there 
js  the  agreement  of  the  various  parts  to  the  defigned  tniSi, 
Secondly,  thro'  this,  viz.  the  defigned  en^.  or  effecl,  all 
the  various  particulars  agree  one  with  another  as  the 
general  medium  of  their  union  whereby  they  being  u- 
nited  in  this  third,  they  thereby  are  all  united  one  to 
another. 

The  rcafon,  or  at  leafl  one  reafon  why  God  has  made 
this  kind  of  mutual  confent  and  agreement  ot  things 
beautiful  and  grateful  to  thofe  intelligent  Beings  that  per- 
ceive if  probably  is,  that  there  is  in  it  fome  image  of 
the  true,  Spiritual  original  beauty,  which  has  been  fpoken 
of  :  confifling  in  Being's  confent  to  Being,  or  the  union 
of  minds  or  fpirltual  Beings  in  a  mutual  propenfity  and 
affecStion  of  heart.  The  other  is  an  image  cf  this,  be- 
caufe  by  that  uniformity  diverfe  things  become  as  it  were 
one,  as  it  is  in  this  cordial  union.  And  it  pleafes  God 
to  obferve  analogy  in  his  works,  as  is  manifeft  in  fadl  in 
innumerable  infiances  ;  and  ef^ecially  to  efiablifh  inferior 
things  in  an  analogy  to  fuperior.  Hius,  in  how  many 
inftances     has     he     fcrmed    brutes    m     analogy     to 

the 


Chap.  III.       ^'^^  Nature  of  true  Virtue.       13^ 

the  nature  of  mankind  ?  and  plants,  in  analogy  to  animals, 
v/ith  refpe<St  to  the  manner  of  iheir  gefier«tion,  nutrition, 
5cc.  And  fo  he  has  conftituted  the  external  woild  in  aa 
analogy  to  things  in  the  fpiritual  world,  in  numberlefs  in- 
fiances  ;  as  might  be  (3"ie\vn,  if  it  were  nectfiary,  and  licre 

were  proper  place  and  room  for  it.-^ Why  fuch  analogy 

in  God's  works  pleafes  him,  'lis  not  needful  now  to  inquire. 
It  is  fufHcient  that  he  makes  an  agreement  or  confent  of 
different  things,  in  their  form,  manner,  meafurc,  &c,  to 
appear  beautiful,  becaufe  here  is  lome  image  of  an  higher 
kind  of  agreement  and  confent  of  ipirituai  Beings.  It  has 
pleafed  him  to  cftabliih  a  law  of  nature,  by  virtue  of  which 
the  unitormity  and  mutual  correfpondence  of  a  bcaUtiful 
plant,  and  the  refpedt  which  the  various  parts  of  a  regular 
building  feem  to  have  one  to  another,  and  their  agreement 
and  union, &  the  confent  or  concord  of  the  various  note§  of 
a  me'odious  lune,  fliouid  appear  beautiful  j  becaufe  there- 
in is  fome  lm.3ge  of  th?  confent  of  mind,  of  the  different 
inembers  of  a  focieiy  or  fyftem  of  intelligent  Beings,  iweet- 

ly  united  in  a  benevolent  agreement  of  heart. ..i -And  here 

by  ihe  way,  I  would  further  obferve,  probably  "lis  with 
regard  to  this  imigeorrefemblance,  which  fecondary  beau- 
ty has  of  true  fpiritual  beauty,  that  God  has  fo  conl\iruted 
nature,  that  the  prefenting  of  this  inferior  beauty,  efpeci- 
aily  in  thpfe  kinds  of  it  wnich  have  the  greateft  refemr. 
blance.of  the  primary  beauty,  as  the  harmony  of  founds, 
and  the  beauties  or  nature,  have  a  tendency  to  afnft  thofe 
whole  hearts  are  under  the  influence  of  a  truly  virtuous 
temper,  to  difpofe  them  to  the  exercifesof  divine  love,  an4 
enliven  in  them  a  fenfe  of  fpirlcual  beauty. 

From  what  has  been  faid  we  may  fee,  that  there  ^e  two 
forts  of  agreement  or  confent  of  one  thing  to  another,  [i.) 
There  is  a  cordial  agreement  ;  that  confirts  in  concord  and 
union  of  mind  and  heart  :  which,  if  not  attended  (viewing 
things  in  general  j  with  more  difcord  than  concord,  is  true 
virtue,  and  the  original  or  primary  beauty,  which  is  the 
only  -true  moral  beauty.- — —-  (2.)  There  is  a  natural  union 
or  agreement  :  which,  tho'  fome  image  of  the  other,  isin- 
tirely  a  dillindt  thing  ;  the  will,  difpofirion,  or  affedion  of 
the  heart  having  no  concern  in  it,  but  confifting  only  ia 
vmiformity  and  confent  of  nature,  form,  q^uantity,  &c.  (as 

T  bef^rf 


Ji$^      7 he  Nature  of  true  Virtue.       chap.  III. 

before  defcribed)  wherein  lies  an  inferior  fecondary  fort  of 
beauty,  which  ma^',  in  diftin6\ion  from  the  other,  be  call'd 

mtural  beauty,-- This  may  be  fufficient  to  let  the  reader 

know  how  I  fhall  hereafter  ufe  the  phrafes  of  cordial,  and 
natural  agreement  ;  and  moral,  fpiritua],  divine,  and  pri- 
mary original  beauty,  and  fecondary,  or  natural  beauty. 

Concerning  this  latter,  inferior  kind  of  beauty,  the 
following  things  may  be  obferved,. 

I.  The  caufe  why  fecondary  benuty  is, grateful  to  IVlen, 
js  only  a  law  of  nature^  wh  ch  God  has  fixed,  or  an  infiin^ 
he  has  given  to  mankind  ;  and  not  their  perception  of  the 
fame  thing  which  God  is  pleafed  to  have  regard  to,  as 
the  ground  or  rule  by  which  he  has  eftabliflied  fuch  a  law 
of  nature.  This  appears  in  two  things. 

(t.)  That  which  God  has  refpc6t  to,  as  the  rule  or 
ground  of  this  law  of  nature  he  has  given  us,  whereby 
things  having  a  fecondary  beauty  are  made  grateful  to  men, 
is  their  mutual  agreement  and  proportion,  in  meafure,form 
&c.  But  in  many  inftances  perfons  that  are  gratify 'd,  and 
have  their  minds  afFe^ed,  in  prefenting  this  beauty,  don't 
refled  on  that  particular  agreement  and  proportion,  which 
according  to  the  law  of  nature  is  the  ground  snd  ru'e  cf 
beauty  in  the  cafe,  yea^  are  ignorant  of  it.  Thus,  a  man 
jnay  be  pleai'^ed  with  the  haimony  of  the  notes  in  a  tune, 
and  yet  know  nothing  of  that  proportion  or  adjufimcnt  of 
the  tiotes,  which  by  the  law  of  nature  is  the  ground  of  the 
melody.  He  knows  not,  that  the  vibrations  in  one  note 
regularly  coincide  with  the  vibrations  in  another;  that 
the  vibrations  of  a  note  co-incide  in  time  vi^iih  two  vibra- 
tions of  its  o6lave  ;  and  that  two  vibrations  of  a  note  cp- 
jncide  with  three  of  its  fifth,  &C.' —  Yea,  he  may  not  know, 
that  there  are  vibrations  of  the  air  in  the  cafe,  cr  any  cor- 
Tcfponding  motions  in  the  organs  of  hearing,  in  the  audi- 
tory nerve,  or  animal  fpirits.  -^  So,  a  man  may  be  rfftcfled 
and  pleafed  with  a  beautiful  proportion  of  the  features  in  a 
face,  and  yet  not  know  what  that  proportion  is,  cr  what 
njeafures,  cjuantities,  and  diti?nce§  it  ccniifls  iri. 


'   ■'"« 


Chap. in.       '^'^^^  Nature  of  true  Virtue.       ^39 

'  In  this  a  renfation  of  fecondary  beauty  differs  from  a 
fenfation  of  primary  ai)d  fpiritual  beauty,  confining  in  a 
fpiritual  union  and  agreement.  What  makes  the  latter 
grateful,  is  perceiving  the  union  itfelf.  *Tis  the  imujediate 
view  of  that  wherein  the  beauty  fundamentally  lies,  that  is 
plcafing  to  the  virtuous  mind. 

(2.)  As  was  obferv*d  before,  God  in  erlablirtiing  fuch 
a  law  that  mutual  natural  agreement  of  different 
things,  in  form,  quantity,  &c.  (hould  appear  beautiful 
or  grateful  to  men,  feems  to  have  had  regard  to  the  image 
and  refembhnce  there  is  in  fuch  ^  natural  agreement,  of 
that  fpirituil  cordial  agreement,  wherejn  original  beauty 
confii^s,  as  one  reafon  .\[\y  he  eftabli(hed  fuch  a  law.  But 
it  is  not  any  refledlion  upon,  or  preception  of,  fuch  a  re- 
femblance  of  this  to  fpiritual  beauty,  that  is  the  reafoa  , 
why  fuch  a  form  or  (\ate  of  objeds  appear  beautiful  to 
men  :  but  their  fenfarion  of  pleafure,  on  a  view  of  this  fe- 
condary beauty  is  immediately  owing  to  the  law  God  has 
ellablilhed,  or  the  inftin6t  he  has  given. 

2.  Another  thing  obfervable  concerning -this  kind  of 
beauty,  is,  th.K  it  aiTec^s  the  mind  more  ('other  things  be- 
ing e^ual)  when  taken  notice  ot  in  obje(ils  which  are  of 
confiderable  importance,  than  in  litiie  trivial  matters. 
Thus,  the  fymmetry  of  ihe  parts  of  a  human  body,  01: 
countenance,  affeds  the  mind  more  than  the  beauty  of  a 
flower.  So,  the  beauty  of  the  folar  fyftem,  more  than  as 
great  and  as  manifold  an  order  and  uniformity  in  a  tree. 
And  the  proportions  of  the  parts  of  a  church,  or  a  palace, 
more  than  the  fame  proportions  in  fome  little  flight  com- 
poiitions,  ma'de  to  pleafe  children. 

3.  It  may  be  obferved  (which  was  hinted  before)  that 
not  only  uniformity  and  proportion,  &c.  of  different  things 
is  requifite  in  order  to  this  inferior  beauty,  but  fome  rela- 
tion or  connexion  of  the  things  thus  agreeing  one  with  a- 
nother.  As,  the  uniformity  or  likenefs  of  a  number  of  pil- 
lars, fcattered  hither  and  thither,  does -not  conftitute  beau- 
ty, or  at  feaff  by  no  means  in  an  equal  degree  as  unifor- 
mity in  pillars  connected  in  the  fame  building,  in  parts 
that  have  relatioa  one  to  another.    So,  if  we  fee  things 

T  a  unlike. 


'j4^      The  Nature  of  true  Virtue.       Cma?.!!!. 

unlike,  and  very  difproportlon'd,  in  diftant  places,  which 
have  no  relation  to  each  other,  this  excites  no  fuch  idea  of 
deformity,  as  difagreement  and  inequality  or  difproportion 
in  things. related  and  connedied  :  2nd  the  nearer  the  rela- 
tion and  the  flri<5ler  the  conne^lion,  fo  much  the  greater 
and  more  difguftfui  is  the  deformity^  confifting  in  their  di{- 
agreement. 

4.  This  fecfBndary  kind  of  beauty,  confining  in  unifor- 
thity  aincl  proportion,  not  only  takes  place  in  material  and 
external  things,  but  alio  in  things  immaterial  j  and  is,  in 
very  many  things,  plain  and  fenfible  in  the  latter,  as  well 
3S  the  toimer  ;  and  when  it  is  fo,  there  is  no  reafon  why 
h  fhou!(^  not  be  grateful  to  them  that  behold  it,  in  thefe, 
as  well  as  the  other,  by  virtue  of  the  fame  fenfe  or  the  fame 
determination  of  mind  to  be  gratify'd  with  uniformity  and 
proportion.  If  uniformity  and  proportion  be  the  things 
that  affe^V,  and  appear  agreable  to,  this  fenfe  of  beauty, 
then  why  fhould  not  uniformity  and  proportion  affect  the 
fame  fenfe  in  immaterial  thmgs,  as  well  as  material,  if 
there  be  equal  capncity  of  difcerning  it  in  both  ?  and  in- 
deed fTicre  in  fpiritual  things  {ceteris paribus)  as  thefe  are  more 
important  than  things  meerly  external  and  material  ? 

This  is  noj  only  reafonable  to  be  fuppofed,  but  is  evi- 
dent in  fa61:,  in  numterlefs  inftances.  There  is  a  beauty 
of  order  in  fociety,  befides  what  confifts  in  benevolence,  or 
can  be  refer'd  to  it,  which  is  of  the  fecondary  kind.  As, 
when  the  difierent  members  of  fociety  have  all  their  ap- 
pointed office,  place  and  Oation,  according  to  their  feveral 
capacities  and  talents,  2nd  every  one  keeps  his  place,  and 
continues  in  his  proper  bufinefs.  In  this  there  is  a  beauty, 
not  of  a  different  kind  from  the  regularity-  of  a  beautiful 
building,  or  piece  ot  (kilful  architedure,-  where  the  f^rong 
pillars  are  iet  in  thejr  proper  place,  the  pilafters  in  a  place 
jht  for  them. the  fquare  pieces  cf  marble  in  the  pavement  in 
aplace  fuitable  foi-  them,  the  pannels  in  the  walls  and 
partitions  in  their  proper  places,  the  cornifhes  in  places 
proper  for  them.  &c.  As  the  agreement  of  a  varieiy  in 
one  common  defign,  of  the  parts  of  a  building,  or  com- 
plicared  mschine,  is  one'  irftance  of  that  regularity,  which 
belongs  to  the  fecoi^dary  kind  of  beauty,  fo   there  is  the 

fame 


Chap.III.      ^^^  Nature  of  true  Virtue*        l^X 

fame  kind  of  beauty  in  immaterial  things,  in  what  is  called 
w'lfdom,  confining  in  the  united  tendency  of  thoughts,  ideas, 
and  particular  volitions,  to  one  general  purpofe  :  which  is 
a  diftinct  thing  from  the  goodnefs  of  tiut  general  purpofc, 
as  bein^^  ufefui  and  benevolent. 

So  there  is  a  beauty  in  the  virtue  called  jujlke,  which 
confiiU  in  the  agreement  of  different  things,  that  have 
relation  to  one  another,  in  nature,  manner,  and  meafure  : 
and  therefore  is  the  very  fame  fort  of  beauty  with  that 
uruforinity  an-i  proportion,  which  is  obfervable  in  thofe 
external  and  marerial  things  that  are  elleemed  beautiful. 
There  is  a  na  ura'  agreement  and  adaptednefs  of  things 
that  have  relation  one  to  another,  and  an  harmonious  cor- 
refponding  ot-  one  thmg  to  another  :  that  he  which  from 
his  will  does  evil  to  others,  (hould  receive  evil  from  the  will 
of  others,  or  from  the  will  of  him  or  them  whofe  bulinefs 
it  is  to  take  care  of  the  injured,  and  to  ac5t  in  their  behalf: 
and  that  he  Oiauld  fufFer  evil  in  proportion  to  the  evil  of  his 
doings.  Things  are  in  natural  regularity  and  mutual  a-? 
greemenfe,  not  in  a  metaphorical  but  literal  itwiQ^  when  he 
whofe  heart  oppofes  the  general  fyftem,  fhould  have  the 
hearts  of  that  fyllem,  or  the  heart  of  the  head  and  ruler  of 
the  fyftem,  againli  him  :  and  that  in  confequence,he  fhould 
receive  evil,  in  proportion  to  the  evil  tendency  of  the  op- 

pofition  of  his  heart. •  So,  there  is  a  like  agreement 

in  nature  and  meafure,  when  he  that  loves,  has  the  proper 
returns  of  love  :  when  he  that  from  his  heart  promotes  the 
good  of  another,  has  his  good  promoted  by  the  other  ;  as 
there  is  a  kind  of  juftice  in  a  becoming  gratitude. 

Indeed  moft  of  the  duties  incumbent  on  us,  If  well  con- 
fidered,  will    be  found  to  partake  of  the  nature  of  juftice. 
There    s  fome  natural  agreement  of  one  thing  to  another; 
fome  adaptednefs  of  the  agent  to  the  object ;  ibme  anfwer- 
ablenels  ot  the  a6l  to  the  occafion  ;  fome  equality  and  pro-      j 
portion  in  things  of  2  fimllar  nature,  and  of  a  direct  relati-      S 
on  one  to  another.     So   it  is  in  relative  duties  ;    duties  of      1 
children  to  parents,  and  of  parents  to  children  ;    duties  of      ' 
hufoands  and  wives;  duties  of  rulers  and  fubjeds  ;  duties  of 
friendfhip  and  good  neighbourhood  :    and  all  duties   that      ; 
we  owe  to.Godp  our  creator, preferver,  and  benefaclor;  and 

ail     ' 


\ 


t^Z        ihe  JSaturs  of  true  Virtue.     CbavMV 

all  duties  whatfoever,  confidered  as  required  by  God,  and 
as  branches  ot  our  duty  to  him,  and  alio  confidered  as  what 
are  to  be  peri'^^ormed  with  a  regard  to  Chrift,  as  a6ls  of  obe- 
dience to  his  precepts,  and  as  teftimonies  of  refpedt  to  him, 
and  of  our  regard  to  what  he  has  done  for  us,  the  virtues 
and  temper  or  mind  he  has  exercifed  towards  us,  and  the 
benefits  we  have  or  hope  for  therelrom. 

It  is  this  fecondary  kind  of  beauty,  which  belongs  to 
the  virtues  and  duties  required  of  us,  that  Mr.  JfoUaflon 
feems  to  have  had  in  his  e}e,  when  he  refolved  all  virtue 
into  an  agreement  ot  inclinations,  volitions  and  actions  with 
truth.  He  evidently  has  refpe(5t  to  \\\^  juji'ice  there  is  in  the 
virtues  and  duties  that  are  proper  to  be  in  one  Being  to- 
wards another  j  vshich  conffts  in  one  Being's  exprefling 
fuch  affections  and  ufing  fuch  a  condu(5t  towards  another, 
as  hath  a  natural  sgeerment  ?nd  proportion  to  what  is  in 
them,  and  what  we  receive  frcm  them  :  which  is  as  much 
a  natural  conformity  of  afTedlcn  and  adt^on  with  its  ground, 
object  and  occallon,  as  that  which  is  between  a  true  pro- 
poiition  and  the  thing  fpoken  of  in  it. 

But  there  is  another  and  higner  beauty  in  true  virtue, 
and  in  all  truly  virtuous  difpofitions  and  exercifes,  than 
what  confills  in  any  unifoirnity  or  fimilarity  of  various 
things  ;  viz.  the  union  vf  heart  to  Being  in  general^  Or  to  God 
the  Being  of  Beings,  which  appears  in  thofe  vinues  5  and 
which  thofe  virtues,  when  true,  are  the  various  exprt  (Tions 
or  effe(5\s  of.  Ikiievolcnce  to  Being  in  general,  or  to  Being 
f!mply  confidered,  is  intirely  a  diftincf  thing  from  unifor- 
mity in  the  midfl  of  variety,  and  is  a  fuperior  kind  ©f 
beauty, 

'Tis  true,  that  benevolence  to  Being  in  genera],  when  a 
perfon  hath  it,  will  naturally  incline  him  to  juflice,  or  pro- 
portion in  the  exercifes  of  it.  He  that  loves  Being,  fimply 
confidered,  will  naturally  (as  was  obferved  before)  other 
things  being  equal,  love  particular  Beings,  in  a  proportion 
compounded  ot  the  degree  of  Being,&  the  degree  ot  virtue- 
or  benevolence  to  Being,  which  they  have.  And  that  is  to 
Jove  Beings  in  propoilion  to  their  dignity.  For  the  digni-» 
sy  of  any  Being  confifts  m  thofe   t\^o  things* •    Refpcdi  to. 

Being, 


Chap.  III.       ^^^  Nature  of  true  Virtue.      143 

Being,  in  this  proportion,  is  the  firft  and  moft  general  kind  - 
of  jaitice  i  which  will  produce  all  the  fubordinate  kinds.  \ 
jSo  that,  after  benevolence  to  Being  in  genera!  exiles,  the 
proportion  which  is  obferved  in  objeds,  may  be  the  canfe 
of  the  proportion  of  benevolence  to  thofe  obje(5b  :  but  no 
proportion  is  the  caul'eor  ground  of  theexiftence  of  fuch  a 
thing  as  benevolence  to  Being.  The  tendency  of  obje<5ts 
to  excite  that  degree  of  benevolence,which  is  proportiona- 
ble to  the  degree  of  Being,  &c.  is  the  conjcquence  of  the  ex- 
jftence  of  benevolence  ;  and  not  the  ground  of  it.  Eveti 
as  a  tendency  ot  bodies,  one  to  another,  by  mutual  attrnc^li- 
on,  in  proportion  to  the  quantity  of  matter,  is  the  confe- 
quence  of  the  Being  of  fuch  a  thing  as  mutual  attraction  5 
gnd  not  attraction  the  effed  of  proportion. 

By  this  it  appears,  that  jujl  affedions  and  a^s  have  a 
heauty  in  them,  diftin(5t  from,  and  fuperior  to,  the  uniformi- 
ty and  equality  there  is  in  them  :  for  which,  he  that  has  a 
truly  virtuous  temper,  relifhes  and  delights  in  them.  And 
that  is  the  expreffion  and  rr.anife(lation  there  is  in  them  of 

benevolence  to  Being  in  general-  ■ — *  And  befides  this, 

there  is  the  agreement  of  jujlice  to  the  wilj  and  command 
of  God  :  and  alfo  fomething  in  the  tendency  and  conf«- 
quences  of  juftice,  that  is  agreable  to  general  benevolence, 
viz.  as  in  many  rcfpe^s  it  tends  to  the  glory  of  God,  and 
the  general  good.  Which  tendency  alfo  makes  it  beauti- 
ful to  a  truly  virtuous  mirid.  So  that  the  tejidency  of  ge- 
neral benevolence  to  produce  juftice,  alfo  the  tendency  of 
jufticc  to  produce  efFeds  agreable  to  general  benevolence, 
both  render  juftice  plealrng  to  a  virtuous  mind.  And  it  is 
on  thefe  accounts  chiefly^  that  juftice  is  grateful  to  a  virtuous 
tafte,or  a  truly  benevolent  heart.  But,  tho'  it  be  true,there 
is  that  in  the  uniformity  and  proportion  there  is  ia 
juftice,  which  is  grateful  to  a  benevolent  heart,  as  this 
uniformity  and  proportion  tends  io  the  general  good  ;  yet 
that  is  no  argument,  that  there  is  no  other  beauty  in  it  bqt 
its  agreeing  with  benevolence.  For  fo  the  external  regu- 
larity and  order  of  the  natural  world  gratifies  benevolence, 
AS-  it  is  profitable,  and  tends  to  the  general  good  5  but  that 
is  no  argument,  that  there  is  no  other  fort  of  beauty  in  ex- 
ternal uniformity  and  proportion,  but  only  its  fuiting  bene- 
yplence  by  tending  to  the  general  good,  /     ^ 

-.  Fro.'v: 


144     ^"^  JSaiure  of  true  Virtue.       Chap.IIL 

5.  From  all  that  has  been  obferved  concerning;  this  fe- 
condary  kind  of  beauty,  it  appears  that  that  difpontion  or 
fenfe  of  tlie  mind,  which  confiHs  in  dctcrminaticp  or  mind 
to  approve  and  be  pleafed  with  this  beauty,  confide  red  fim- 
ply  and  by  itfelf,  has  nothing  of  the  nature  cf  true  virrue, 
and  is  intireJy  a  different  thing  from  a  truly  virtuous  tafle. 
For  it  has  been  Ihewn.  that  this  kind  of  beauty  is  iniirely 
■diverfe  from  the  beauty  cf  true  virtue>  whether  it  tokej-  place 
in  materia!  or  immaterial  things.  And  therefore  it  will 
follow,  that  a  taftc  of  this  kind  of  btauly  is  intiiely  a  diffe- 
rent thing  from  a  tafte  of  true  virtue.  Who  will  afHrm, 
that  a  difpofition  to  approve  of  the  harmony  of  good  mu- 
fick,  or  the  beauty  of  a  fquare,  cr  equilateral  triargle,  is 
the  fame  with  true  ho]inefs,or  a  tiu'y  virtuous  difpofiticn  of 
mind  !  'Tis  a  relifh  of  uniformity  and  proportion,  tliat 
determines  the  mind  to  approve  thefe  things.  And  if  this 
be  all,  there  is  no  need  of  any  thing  higher,  or  of  any  thing 
in  any  refpe6l  diverfe,to  determine  the  mind  to  approve  and 
be  pleafed  with  equal  uniformity  and  •  proportion  among 
fpiritual  things  \rhich  are  equally  difcerned.  'Tis  virtuous 
to  love  true  virtue,  as  that  denotes  an  agreement  of  the 
heart  with  virtue.  But  it  argues  no  virtue,  for  the  heart 
to  be  pleafed  with  that  which  is  intirely  di{\in(5l  from  it. 

Tko'  it  be  true,  there   is  feme  analogy  in  it  to   fpiritual 
and  virtuous  beauty  ;  as- much  as  m^aterial  things  can  have 
analogy  tc  things  fpiritual  (of  wh'ch  they  ca;-  have  no  more 
than  a  fhadow)  yet,  as  has  been  obferved,  men  do  not  ap- 
prove it  becauie  of  any  Tnch  anakgy  peiceiyed. 

And  not  only  reafc;  .  vperierce  plainly  flicws,  that 

men's  approbation  of  this  .  ;  ■■^'  beauty,  does  not  fpring 
from  any  virtuous  temper,  and  h^?  re  conre>:idn  with  vir^ 
tue.  For,otherwife,  men's  del-rht  in  the^beauty  ot  fquares, 
and  cubes,  and  regular  pol)gcnv^  in  the /%ularity  of  build- 
ings, and  the  beautiful  figures  in  a  piece  c^  embroidery, 
would  encreafe  in  proportion  to  mcn'^-virtue  5  and  would 
be  raifed  to  a  great  height  in  feme  emintiuly  virrurus  cr 
holy  men  ;  but  would  be  almoft  wholly  loft  in  frme  others 
that  are  very  vicious  and  lewd.  'Tis  evident  in  facSt,  that 
a  reiifli  of  thefe  things  decs  not  depend  on  gen-  ral  bene- 
voknce,  or  any  benevolence  at  -all  to  any  Being  whaifoever, 

any 


Phap.  IV.       ^^^  Nature  of  true  Virtuel      J^S 

any  more  than  a  man's  loving  the  tafte  of  honey,  or  hi$ 
being  pteafed  wit^i  the  fmell  of  a  lofe.  A  tafte  of  this  in- 
ferior beauty  in  things  immaterial,  is  one  thing  whtch  has 
been  miftaken  by  fome  morajifls,  for  a  true  virtuous  priii^ 
ciple,  implanted  naturally  in  the  hearts  of  all  mankind. 


CHAP, 

OS  /elf  love,  and  its  various  influence,  tQ 
caufc  love  to  oi/jers,  or  the  contrary. 

MANY  a/Tert,  that    all  love    arises  from    felf-Iove.     la 
order  to  determine  this  point,  it  fnould  be  clearJy  d^^ 
termined  what  is  meant  by  felf-love. 

Self-love:,  I  .thin^,  is  generally  defined— =— a  man^f 
Jove  of  his-own  happinefs.  Which  is  ftiort,  and  may  be 
thought  very  plain  :  but  indeed  is  an  ambiguous  definition, 
as  the  pronoun,  his  own,  is  equivocal,  and  liable  to  be  takeri 
in  two  very  diiTsrent  fenfes.  For  a  man's  owti  happinefs  may 
either  be  taken  univerfally,  for  all  the  happinefs  or  pleafure 
which  the  mind  is  in  any  regard  the  fubjedt  of,  or  whate- 
ver is  grateful  and  pleailng  to  rnen  ;  or  it  rnay  be  taken  for 
the  pleafure  a  man  takes  in  his  own  proper,private,  andie- 
|3arate  good*     And  {oy/eif-love  may  be  taken  two  ways.  ' 

T.  Self- LOVE  may  be  ta^en  for  the  fame  as  his  loving 
whatfoev^r  is  grateful  or  pleafing  to  him.  Which  comcj 
only  to  this,  that  felf-love  is  a  man's  liking,  and  being  fuited 
and  pleafed  irj  that  which  he  likes,  and  which  pleafes  him  • 
or,  t4iat.'tis  a  man's  loving  what  he  jpves.  For  whatever  2 
^iian  loves,  that  .thing  is  grateful  and  pleafing  tohJ.m,  whe- 
iher  that  be  his  own  jpeculiar  happinefs,  qx  the  happinefs 
of  others.  And  if  this  be  all  that  ihey  mea.n  by  felf- Jove, 
no  wonder  they  fyppo.fe  that  alMove  may  be  reiolvjed  into 
felt- love.  For  it  is  undoubtedly  true,  that  whatever  a  mam 
loves,  hi?  love  ijiay  be  reiblved   into  his   Joving  what   he 

ioves, if  that  be  proper  fpcaking  ~-  If  by  fdf- Jove  is 

meant  nothing  elfe  but  a  man's  loving  what  is  grateful   or 
pleafing  to  him,  and  being  averfe  to  what  is  difagrcahle. 


14^       7he  Nature  of  true  Virtue.      Chap.IV, 

this  is  calling  that  felf-love,  which  is  only  a  general  capar 
city  of  loving,  or  hating  j  or  a  capacity  of  being  either 
pleafed  or  difpleafed  :  which  is  the  fame  thing  as  a  man's 
having  a  faculty  of  will.  For  if  nothing  could  be  either 
pleafing  or  difpleafing,  agreable  or  difagreable  to  a  man, 
then  he  could  incline  to  nothing,  and  will  nothing.  But 
^  he  is  capable  of  having  inclination,  will  and  choice,  thei) 
what  he  inclines  to,  ^nd  chufes,  is  grateful  to  him  ;  what- 
ever that  be,  whether  it  be  his  own  private  good,  the  good 
of  his  neighbours,  or  the  glory  of  God.  And  fo  far  as  it 
is  grateful  or  pleafing  to  him,  fo  far  it  is  a  part  of  his  pjea* 
/"ure,  good,  or  happinefs. 

But  iTthis  be  what  is  m^ant  by  felf-love,  there  is  aa 
impropriety  and  abfurdity  even  in  the  putting  of  the  quef- 
tion,  Whether  all  our  love,  or  our  love  to  each  particular 
obje<51:  of  our  love,  don't  arife  from  felf-love  ?  For 
that  svo.uld  be  the  fame  as  to  enquire.  Whether 
the  reafon.  why  our  Jove  is  fix'd  on  fuch  and  fu^h  particu- 
lar objedls,  is  not,  that  we  have  a  capacity  of  loying  fome 
things  ?  Tbis  may  be  a  general  realon  why  men  love  or 
hate  any  thing  at  all  j  and  therein  differ  from  ftones  and 
trees,  vyhi.ch  love  nothing,  and  hate  noihing.  But  it  carpi 
pever  be  ,a  reafon  why  A"*en'$  love  is  placed  on  fuch  and 
i"uch  objcift?.  That  a  man^  ip  general,  loves  and  is  pleafccj 
with  happinefs,  pr  (whipb  is  the  fame  thing)  has  a  capaci- 
ty of  enjoying  hsppinefs,  .canpot  be  the  jeafcn  why  fucl;i 
and  fuch  things  become  his  happinefs  :  as  for  inllance, 
>yhy  the  good  of  his  aeighb.our,  or -the  happinefs  and  glpry 
of  God,  is  grateful  and  plcarmg  to  him,  aiid  fo  becomes  ^ 
part  of  his  happinefs. 

Or  if  what  they  mean,  yvho  fay  that  all  love  comes  .fror>> 
felf-love,  be  not,  that  our  loving  fuch  and  fuch  particular 
nerfons  and  things,  arifes  from  cur  love  to  happinefs  in  ge- 
neral, but  from  a  love  to  love  cur  own  happinefs,  whicl;i 
ponfiOs  in  thefe  obje61s  >  ^o,  the  reafon  yfhy  we  love  b.ene- 
voience  to  our  friends,  or  neighbours,  is,  becaufe  we  love 
cur  happinefs,  confii^ing  m  their  happinefs,  which  we  take 
pleafure  in  :  r — —  iViIl  the  notiop  is  abfurd.  For  here  the 
^0*^(51  it  made  the  caufe  of  that,  oi  which  it  is  the  cifet5t .: 
our  hippinefs,  confining  in  the  happinefs  of  the  pftfon, bft- 

■  ■^'  ■'"^"  loved s 


fciiAf  JV.       5^6^  Nature  of  true  Virtue.        ^4/ 

l-oved,  is  mide  the  caiife  of  our  love  to  that  perfon.  Where- 
as,the  truth  plainly  is, that  our  Jove  to  the  peiTon  is  the  caufe 
of  our  delighting^  or  being  happy  in  his  happinefs.  How 
Gomes  our  happinefs  to  conilft  in  the  happinefs  of  fuch  as 
we  iove,  but  by  our  hearcs  being  firil  united  to  them  iil 
iatfecfiion,  fo  that  we  as  it  were,  look  on  them  as  our  felvesj 
andfo  on  th'eir  happinefs  as  our  ov/nf 

Mem  who  have  benevolence  to  others,  have  pleafurd 
Ivhen  ihey  fee  others  happinefs,  becaufe  feeing  their  hap- 
pinefs gratifies  feme  inclination  that  was  in  their  hearts  be- 
fore. They  before  inclined  to  their  happinefs  ;  which  wajS 
by  benevolence  or  good-will  3  and  therefore  when  they  fee 
their  happinefs,  their  inclination  is  fuited,  and  they  ara 
pleafed.  But  the  Being  of  inclinations  and  appetites  h  prt- 
Qr  to  any  pleafure  in  gratifying  thefe  appetites. 

2.  Self-love,  as  the  phrafe  is  ufed  in  comnion  fpeechj 
moft  commonly  fignifies  a   man's  regard   to  his   confined 
private  felf^  qr  iove  to  himfelf  with  refpc(5t  Xa  \i\%  privaVs 
mtereji:^ 

By  private  intereft  I  mean  that  which  moft  immediatel3f 
confifls  in  thofe  pleafures,  or  pains,  that  are  perjonal.  Fof 
there  is  a  comfort,  and  a  grief^  that  fome  have  in  others 
pleafurcsjor  pains  5  which  are  in  others originally,but  are  de- 
rived to  them,  or  in  fome  meafure  become  th^ir'si  by  vir- 
tue of  a  benevolent  union  of  heart  with  others.  And  there 
are  other  pleafures  at^.d  pams  that  are  originally  our  own, 
and  not  vvhat  we  have  by  fach  a  participation  with  others- 
Which  confill:  in  perceptions  agreeable,  or  contrary,  to  cer- 
tain perfonal  inclinations  implanted  in  our  nature;  fuch  as 
the  fenfitive  appetites  and  avernons.  Sirch  alfo  is  the  dif- 
pofition  or  the  determination  of  the  mind  to  be  pleafed 
with  external  beauty,  and  with  all  inferior  fecondary  beau* 
ty,  confifling  in  uniformity,  porportion,  Scc.  whether  iti 
things  external  or  internal,  and  to  diflike  the  contrary  de- 
formify.  Such  alfo  is  the  natural  difpofition  in  men  to  be 
pleafed  in  a  perception  of  their  beinj;  the  objeds  of  the 
honor  and  love  oFothe^t?  a«^d  difpleafed  with  others  b'^atr^.d 
atid  contempt.  For  pleafures  and  oneafine/Tes  pf  this  kind 
are  doubtkfs  as  much'owi'ng  to  an  imm^^iats  tletermina- 

V  %  tigi3 


^0      The  Nature  of  true  Virtue.        CnAP.It^ 

iion  of  the  mind  by  a  fixed  law  of  oiir  nature,  as  any  of  thd 
pleafures  or  pains  of  external  fenfe.  And  thefe  pleafufes  arfi 
properly  of  the  private  and  perfonal  kind  ;  being  not  by  any 
participation  of  the  happinels  or  for  row  ol  others^  through 
benevolence.  Tis  evidently  meer  felf-love,  that  appears 
an  this  difpofitioti.  It  is  eafy  to  fee,  that  a  man's  Jove  to 
himfelf  will  make  him  love  love  to  himfelf,  and  hate  hatred 
to  himfelf.  And  as  God  has  conftituted  our  nature,  felf- 
love  is  exercifed  iri  no  one  difpoHtion  more  than  in  this. 
Men,  probably,  are  capable  ot  much  more  pleafure  and 
fain  thro'  this  determination  of  the  mindgthah  by  any  other 
perfonal  inclinationjor  averfion,  whaifoever.  Tho*  perhaps; 
we  don't  fb  very  often  feeinftances  ot  extreme  ftiffcring  by 
this  means,  as  %  feme  othersjyet  we  often  fee  evidences  of 
«nen*s  dreading  the  contempt  of  others  more  than  death  t 
and  by  fuch  inftances  may  conceive  fomething  what  meri 
iwould  fuffer,  if  univerfally  hated  and  defpifed  ;  and  may 
yeaionably  infer  fomething  of  the  greatnels  ot  the  rnifery, 
that  would  arife  under  a  fenfe  of  liniverfal  abhorrence,  in  a 
great  view  of  intelligent  Being  in  general,  or  in  a  clear  view 
pFthe  Deity,  as  incomprehenfibly  arid  immenfely  great,  fo 
that  all  other  Beings  are  as  nothing  and  vanity.- to- 
gether with  a  fenie  of  his  immediate  continual  prefence, 
and  an  infinite  concern  with   hirri   and   dependence  upoii 

him,— and  living  conftantly  in  the  midft  of  moft  clear 

and  ftipng  evidences  and  manifeftations  of  his  hatted  and! 
contempt  and  wrath. 

But  to  return, -Thefe  things   may  be  fufficient  to 

explain  what  I  mean  by   private  interelt  ;    in   regard   to 
•which,  felf-love,  mod  properly  fo  called,  is   immediately 

exercifed.  ,    :  = 

And  hcJ'e  I  would  obferve,  that  if  we  take  felf-love  in 
this  fenfe,  fo  love  to  fome  others  may  truly  be  the  eflfe£i 
of  felf-love  ;  i.  e.  according  to  the  common  method  and 
order,  which  is  maintain'd  in  the  laws  of  nature.  For  no 
created  thing  has  power  to  produce  an  efFe6t  any  othcrwife 
<han  by  virtue  of  the  laws  of  nature.  Thus,  that  a  man 
fhould  love  tfrofe  that  are  of  his  party,  when  there  are  dif- 
iferent  parties  contending  one  with  another  ;  and  that  are 
Warmly  engaged  on  his  fide^  and  promote  his  interef:,— 

this 


^rtAP:lV.      ^'^^  Nature  of  irue  Virtue]        14^ 

this  is  the  natural  confequence  of  a  private  felf-love.     In- 
deed there  is  no  metap]:iyrical  neceffity,   in  the  nature  of 
things,  that  becaufs  a  man  loves  himfelf,  and  regards  his 
own  intereft,  he  therefore  (hould  love  thofe  that  love  him^ 
and  promote  his  intereft  •,  i.  e.  to  fuppofe  in  to  be  other- 
jwife,  implies  no  contradi6tion.     It  will   not   foiiow  froiH 
any   abi'olute  metaphyfical   neceflity,   that   becaufe   bodies 
have  folidity,  cohefion,  and  gravitation  towards  t\\Q  centre 
df  the  earth,  therefore  a  vveight    fufpended  on  the,  beam 
of  a  balance  Tnould  have  greater  pow^r  to  coanter-b^lancs 
a  weight  on   the  other  fide,  when  at  a  diftance  from  the 
fulcrum,  than  when  it  is  near.     It  implies  no  contradicti- 
on, that  it  fhould  be  otherwife  :  but  only  as  it  contradicts 
that  beautiful  proportion  and  harmony,  which  the  author 
of  nature  obferves  in  the  laws  of  nature  he  has  eftabliihed. 
Neither  is  there  any  abfolute  neceflity,  the  contrary  imply- 
ing a  contradi6tion,   that  becaufe  ihure  is  an  internal  mu- 
tual attraction  of  the   parts  ot  the  earth,   or   any  other 
fphere,   whereby   the  whole   becomes  one  folid  coherent 
body,  therefore  other  bodies  that  are  around  ir,  Ihould  alfo 
be  attra<5ted  by  it,  and  thofe  that  are  neareft,  be  attracfted 
moft.     But  according  to  the  order  and  proportion  general- 
ly obferved  in  the  laws  of  nature,  one  of  thefe  effcdts  is 
conrie6ted  with  the  other,  fo  that  it  is  juftly  look'd  upon  as 
the  fame  power  of  atti"adtioh    in  tfhe  globe   of  the  earth, 
which  draws  bodies  about  the  earth  towards  its  centre, 
with  that  which  attra^s  the  parts  of  the  earth*  themfelves 
one  to  another  ;  only  exerted  under  different  circumftances. 
By  a  like  order  of  nature,  a  mln*s  love  to  thofe  that  love 
him,  is  no  more  than  a  certain  expreflion  or  effect  of  felf- 
love.     No  other  principle  is  needful  in  order  to  the  efTec^t^ 
it  nothing  intervenes  to  counter-vail  the  natural  tendency 
of  felf-love.     Therefore  there  is  no  more  true  virtue  in  a 
Man's  thus  loving  his  fri(^nds  meerly  from  felf-love,  than 
there  is  in  felf-love  irfelf,  the  principle  from  whence  it  pro- 
ceeds.    So,  a  man's  being  difpofed  to  hate  thofe  that  hate 
him,  or  to  refent  injuries  done  him,  arifes  from  fe!f-love  in 
like  manner  as  the  loving  thofe  that  love  us,   and  bein* 
thankful  for  kindnefs  fliewn  us. 

But  it  is  faid  by  fome,  that  'tis  apparent,  there   is  fome 
thsr  principle  concerned  in  exciting  the  paffions  of  grati- 
tude 


^W^^^elfafHre  of  true  Virtues       Chap.IV, 

tude  and  anger,  befides  felf-love,^viz.  a  moral  fenf^,  or 
fenfe  of  moral  beauty  and  deformity,  deterrainiog  the  minds, 
of  all  mankind  to  approve  of 5  and  be  picafed  with  virtue, 
and  to  difapprove  ot  vice,  and  behold  it  with  difplicence  \ 
knd  that  their  feeing  or  fuppofing  this  moral  beauty  or 
deformity,  in  the  kindnefs  of  a  benefador,  or  oppofition  of 
an  adverfary,  is  the  occafion  of  thefe  affedticns  of  gratitude 
or  anger.  Otherwife,  v\'hy  are  not  thefe  afFedions  excited 
in  us  towards  inanimate  things,  that  do  Us  good,  or  hurt  ? 
Why  don't  we  experience  gratitude  to  a  garden,  or  fruitful 
field  \  And  why  are  we  not  angry  with  a  tempeft,  or  biaft- 
ing  mildcvy,  or  an  overflowing  fiream  \  We  are  very  dif- 
ferently aifedted  towards  thofe  that  ^^  us  good  from  the 
virtue  of  generofity,  or  hurt  us  from  the  vice  of  envy  and 
malice,  than  towards  things  that  hurt  or  Help  us,  which 
are  deftitute  of  reafon  and  will.  '  Now  concerning  this^^ 
1  would  make  feveral  remarks. 

i.  Those  who  thus  argue,  that  gratitude  and  anger 
can't  proceed  from  felf-love,  might  argue  in  the  fame  way* 
and  with  equal  reafon,  that  neither  can  thefe  afFe<5lions  a». 
fife  from  love  to  others  :  which  is  contrary  to  their  owa 
tcheme. 

They  fay,  that  the  reafon  why  we  are  affe<5ted  with  gra- 
titude and  anger  towards  men,  rather  than  things  without 
life,  is  moral  fenfe  :  which  they  fay,  is  the  efl^cft  of  iha^ 
principle  of  benevolence  or  love  to  others,  or  love  to  the 
public,  which  is  naturally  in  the  hearts  of  all  mankind— ~ 
But  now  I  might  fay^  according  to  iheir  own  way  of  argu- 
ing, gratitude  and  anger  cannot  arife  from  love  to  o- 
fhers,  or  love  to  the  public,  or  any  Ten fe  of  mind  that  is 
the  fruit  of  public  aft^c^tion.  For,  how  differently  are  we 
affecfled  towards  thofe  that  do  good  or  hurt  to  the  public 
fron}  underfianding  and  will,  and   from    a  general    public 

Ipirit,  «r  public  motive^- I  fay,  how  differently  affected 

are  we  towards  thefe,trom  what  we  are  towards  fuch  inani- 
Bfi ate  things  as  the  fun  and  the  clouds,  that  do  good  to  the 
publicj,  by  enlightning  and  enlivening  beams  and  rcf  re  fil- 
ing; ^^^wers  J  or  mildew,  and  an  ©vcrflowing  ftream,  that 
does  h.urt  to  the  public,by  deftroying  the  fruits  of  the  earth  ? 
"teaj  if  Tuch  a  i;ijid  of  argumeiit  be  goodj  it  will  prove  that 

giatitud^ 


Ohap.IV.       The  Nature  of  true  Viriuei        151 

gratitude  and  anger  cannot  arife  from  the  united  Influence 
9f  felf'love,  and  public  love,  or  moral  fenfe  arifing  from 
public  affedtion.  For,  if  fo,  why  are  we  not  afFe6\ed  to- 
wards inanimate  things,  that  are  beneficial  or  injurious  both 
to  us  and  the  public,  in  the  fame  manner  as  to  them  that 
^re  proiitabie  or  hurtful  to  both  on  choice  and  defign,  and 
trotn  benevolence,  or  malice  ? 

2.  On  the  fuppofuion  of  its  being  indeed  fo,  that  men 
love  thofe  who  love  them,  &  are  angry  with  ihofe  who  hate 
them,  from  the  nruural  influence  of  felf-love  ;  'tis  not  at 
sU  llrange  th^t  the  auihor  of  nature,  who  obferves  order, 
uniformity  and  harmony  in  eftablifliing  its  laws,  ftiould  fo 
order  that  it  fhould  be  natural  for  felf-love  to  caufe  the 
^ind  to  be  Effected  differently  towards  exceedingly  diffe- 
rent objc<5ts  5  and  that  it  fiiould  caufe  our  heart  to  extend 
iifelf  in  one  manner  towards  inanimate  things,  which  gra- 
tify felf-love,  vt^irhout  fenfe  or  will,  and  in  another  manner 
t.owards  Beings  which  we  look  upon  as  having  underfiand- 
ing  and  will,,  like  ourfelves,  and  exerting  thefe  faculties  in 
pur  favor,  and  promoting  our  interefl  from  love  to  us.  No 
wonder,  feeing  w^e  love  ogrfelves,  that  it  fhould  be  natural 
to  us  to  extend  fomething  ot  that  fame  kind  of  love  which 
we  have  f^r  ourfclves,  to  them  who  are  the  fame  kind  of 
Beings  ^s  ourfelves,  and  comply  with  the  inclinations 
.of  our  felf-love,  by  expreffing  the  fame  fort  of  love  to- 
.wards  us.  ' 

3.  If  w^e  fhould  allow  that  to  be  univerfal,  that  in  gra- 
titude and  anger  there  is  the  exercife  of  fomeliind  of  mo- 
r^I  fenfe  (as  'tis  granted,  there  is  fomething  that  may  be  fo 
railed.)  All  the  moral  fenfe,  that  is  effential  to  thofe  af- 
fedtions,  is  a  fenfe  of  Des^irt  ;  which  is  to  be  refer'd  to 
that  fenfe  of  juftice^  before  fpoken  of,  confining  in  an  ap- 
prehenfion  of  that  fecon/Jary  kind  of  beauty,  fliat  lies  in 
,  iiniformity  and  proportion  :    which  foives  all  the  diificulty 

in  the  objec^^ion, This,  or  feme  appearance  of^it,  to  a 

narrow  private  view,  indeed  attends  ^11  anger  and  gratitude. 
-Others  love  and  kindnefs  to  us,  gr  their  ill-will  and  inju- 
i'ioufnefs, appears  to  us  toif/^rz>.^our  love,  or  our  refentmenr. 
Or,  in  other  words,  it  feenis  to  us  no  other  than^z^,  that 
*^s  the,)^  l9ye  us,  and  do  us  good,  y/e  alfo  (houJd  Jove  thetn> 

and 


f^2.        i  he  Nature  of  true  Virtue.     Chap.II^ 

and  do  tbepi  good.     And  fo  it  (ecmsjuj,  that  when  other$ 
^hearts  oppcfe  us,  and  they  fforn  their  hearts  do  us   hurt, 
'cue  hei;rts  ftiould  oppofe  them,  and   that  we   (hould  defire 
they  themfeives  may  fuffer  in  Jike  manner  as  we  have  fuf- 
fered  :  i.  e.  there   appears    to   us  to   be  a    naiuraJ   agree- 
ment, proportion,  and  adjuftment  between  thei'e    things. 
Which    is    indeed    a    kind    of    moral    fenfe,    or    fenf^ 
cf  a  beauty    in    moral    things.        But,  as    was      before 
Ihiwn,    it     is     a    moral     fenfe     of    ^    fecondary     kind, 
and  is  intirely  different  frci;i  a  fenfe  or'reJi(h  of  the  origi- 
nal efiential  beauty  of  ;rue  virtue  ;    and  may  be  without 
any  principle  of  true    virtue    in  the   heart.       TJierefore 
cioubtlefs  'lis  a  great  tni/lahem  any  to  fuppofe,  all  that  mo- 
ral fenfe  which  appears  and  is  cxercifed  in  a  knCc  of  dr/afy 
is  the  fame  thing  as  a  Jove  of  virtue,  or  a  difpofition  and 
detef,mination  of  mind  to  be   pleafed   with   true  virtuous 
becuty,  conijAing  in  pubjick  bcnevolcpce.    Which  may  b^ 
further  ccnfirm'djif  it  becoisfidered  that  even  with  refpedi  to 
4 fenfe  ofju/Uce  or  ^//^r/,coniirting  in  uniformity  [and  agree- 
jr.ent  between  others  actions  towards  us,   and  our  adfions 
towards  them,  in  a  way  of  well-doing,  or  of  ill -doing]  *tis 
jnot  abfolutely  necelfary  to  the  being  of  thefe  paffions  of 
gratitude  and  anger,   that  there  (hculd  be  any  notion  of 
^uftice  in  them,  in  any  publick  or  general  view  of  things  : 
/«— —  as  will  appear  by  what  iliall  be  next  obferved. 

4.  Those  authors,  who  held  thnt  that  moral  fenf$ 
vbich  is  natural  to  all  man- kind,  confjrts  in  a  natural  re- 
Xi^  of  the  beauty  of  virtue,  and  fo  arifes  from  a  principle 
of  true  virtue  implanted  by  nature  in  the  hearts  of  all^ 
they  hold  that  true  virtue  toniifts  in  publick  benevolence. 
Therefore,  if  the  afFedtions  of  gratitude  and  anger  nccef- 
fariiy  imply  fuch  a  moral  fenfe  as  they  fuppofe,  then  thcfe 
siFechicns  imply  feme  delight  in  the  publick  good,  and  an 
averficn  of  the  mind  to  publick  evil.  And  if  this  were  fo, 
then  every  time  any  man  feels  anger  for  oppofition  he 
meets  with,  or  gratitude  for  any  favour,  there  muft  be  at 
ieaft  a  fuppofition  of  a  tendency  to  publick  injury  in  that 
©ppofition,  and  a  tendency  to  publick  benefit  in  the  favour 
that  excites  his  gratitude.  But  how  far  is  this  from  being 
true  \  As,  in  (uch  inftances  as  thefe,  which,  1  prcfume, 
:RQnc  will  d-eny  to  be  pofTible,  or  unlike  to  any  thing  that 

ever 


Cbia?.IV.       ^^f^^  Nature  of  true  Virtue^       I  j§' 

ever  happens  among  mankind.     A  ftiip's  crew^irter  into 
a  confpiracy  againft   the  mafter,    to  murder  hhn,  and  run 
away  with  the  (hip,  and  turn  pirates  :  but  betore  they  bring 
their  matters  to  a  ripenefs   for  execution,  one  oi  thein  re- 
pents, and  opens  the  whole  deflgn  ;  whereupon  the  reit  aVd 
apprehended  and  brought  to  juilice.    The  crew  are  enraged 
with  him  that  has  betray'd  them,  and  earneft]y  feck  op- 
portunity to  revenge  themfelvcs  upon  him  — ■-— — And  for 
ftn  inflance    of  gratitude,  a  gang  of  robbers  that  have  long 
infeft^d  the  neighbouring  country,  have  a  particular  houfb 
whither  they  refort,  and  where  they  meet  from  time  to 
time,  to  divide  their  booty  or  prey,  and  hold  their  conful- 
tations  for  carrying  on  their  pernicious  defigns.    Tiie  ma- 
giflrates  and  officers  of  the  country, after  many  fruitlefs  en*- 
deavours  to  difcover  their  fecret  haunt  and  place  of  refort^ 
at  length  by  fome  means   are  well  informed  where  it  is> 
!3nd  are  prepared  v/ith  fufficient  force  to  furprize  them,  and 
fieze  them  all,  at  the  place  of  rendezvous,  at  an  hour  ap- 
pointed when  they  underftand  they  vrill  all  be  there.    A  lit- 
tle before  the  arrival  of  the  appointed  hour,  while  the  offi- 
cers with  their  bands   are  approaching,   fome  perfon  is  ^o 
kind  to  thefe  robler.s,  as  to  give  them  notice  ot  their  dan- 
ger, fo  as  juft  to  ^ive  them  opportunity  to  efcape.     They 
are  thankful  to  him,  and  give  him  a  handful  of  money  for 
l-:is  kindiiefs.  — - — ^  Now  in  fucli  inftanccs,  I  think,  it  is' 
plain,  that  there  is  no  fuppolition  of   a  public  injury  in  that 
which  is  the  occafion  of  their  anger  3    yea,  they  know  the 
contrary.      Nor  is    there  any  fuppoiicion  of  public  good 
in  that  which  excites  \.\iz\x  gratitude  ;    neither  has  pubiick 
benevolence,or  moral  fenfe,  confiding  in  a  determination  to 
approve  of  what  is  for  the   public  good,  any  influence   at 
all  in  the  affair.     And  though  there  be  fome  afFeetion,  be- 
fides  a  fenfe  of  uniformity  and  proportion, that  has  influence 
in  fuch  anger  and  gratitude,  it  is  not    public   affedion  or 
benevolence,    but  private  afFe6lion  ;     yea,    that   affediori 
which  is  to  the  highefl  degree  private,  conlifting  in  a  man's 
iove  of  his  own  perfon, 

5.  The  paflion  of  an^er^  in  particular,  fecrhs  to  have 
been  unluckily  chofea  as  a  medium  to  prove  a  fenfe  and 
determination  to  delight  in  virtuCj  confiding  in  benevolent*, 
RUurai  to  all  mankind, 

^  For, 


154      *^^'^  Nature  of  true  Virtue.       Chap.  IV, 

For,  if  that  moral  fenfe  which  is  excrcifed  in  anger,  v/ere 
that  which  arofe  from  a  benevolent  temper  of  heart,  being 
rio  other  than  a  fenfe  or  relifh  of  the  beauty  of  benevolence, 
one  would  think,  a  difpofition  to  anger  ft-iould  increafe,  at 
leaft  in  fome  proportion,  as  a  man  had  more  of  a  fv/eet, 
benign,  and  benevolent  temper  :  which  feems  fomething 
difagreable  to  reafon,  as  well  as  contrary  to  experience^ 
which  fhews  that  the  lefs  men  have  of  benevolence,  and 
the  more  they  have  of  a  contrary  temper,  the  miore  are 
Ihcy  difpofed  to  anger  and  deep  refentment  of  injuries. 

And  though  gratitude  be  that  which  many  fpeak  of  as  a 
certain  noble  principle  of  virtue,  which  God  has  implanted 
in  the  hearts  of  all  mankind  ;  and  though  it  be  true,  there 
is  a  gratitude,  that  is  truly  virtuous,  and  the  want  of  grati- 
tude, or  an  ungrateful  temper,  is  truly  vicious,  and  argues 
isn  abominable  depravity  of  heart  (as  I  may  have  particular 
occafion  to  (hew  afterwards)  yet  1  think,   what   has   been 
©bferved,  may  ferve  to   convince  fuch'  as   impartially  con- 
fider  it,  not  only  that  not  all  anger,  or  hating  thofe  which 
hate  us,   but  alfo  that  not  all    gratitude,   or  loving  thofe 
V/hich  love  us,  arifes  from  a  truly  virtuous  benevolence  of 
heart. 

Another  fort  of  afFedions,  which  may  be  properly  re- 
fer'd  to  felf-love,  as  itsTource,  and  which  might  be  expect- 
ed to  be  the  fruit  of  it,  according  to  the  general  analogy  of 
3iature's  laws,  is  affedlions  lo  fuch  as  are  near  to  us  by  the 
ties  of  nature  ',    that  we  look  upon  as  thofe  whofe  Beings 
we  have  been  the  occafions  of,  and   that  we  have  a   very 
peculiar  propriety  in,  and  whofe  circumftances,  even  fror^^ 
the  firft  beginning  of  their  exiflence,  do  many   ways  lead 
them,  as  it  were  neceffarily,   to  an  high  efleem  of  us,   and 
to  treat  us  with  great  dependence^  fubmiffion  and  compli- 
snce  ;    and  whom  the  conftitution  of  the  world  makes   to 
be  united  in  intereft,  and  accordingly  to  a(St  as  one  in  innu- 
incrable  ciYairs,  with  a  communion  in  each  other's  afTe^li- 
ons,   defires,   cares,  friendfhips,   enmities,    and    purfuits. 
Which  is  the  cafe  of  men's  afreclion  to  their  children.— • 
And  in  like  manner  felf-love  will  alfo  beget  in  a  man  fome 
(degree  of  afFec5\ions  towards  others,   with   whom   he  has 
connedticn  in  any  degree  paral lei. «-«—A^  to  the  opinion  of 

ihols 


Chap.  IV.       ^^^  Nature  of  true  Virtue^,      tsff 

thofe  that  afcrlbe  the  natural  afFecSlion  there  is  between  pa- 
rents and  children,  to  a  particular  injiin^  of  nature,  i  (hail 
take  notice  of  it  afterwards. 

And  as  men  may  love  perfons  and  things  from  felf-Iove, 
fo  may  love  to  qualities  and  chara6lers  arife  from  the  fame 
fource.  Some  reprefent  as  though  there  were  need  of  a 
great  degree  of  metaphyfical  refining,  to  make  it  out,  that 
men  approve  of  others  from  felf-love,  whom  they  hear  of 
at  a  didiince,  or  read  of  in  hiftory,  or  fee  reprefented  on 
the  ftage,  from  whom  they  exped  no  profit  or  advantage. 
But  perhaps  it  is  not  confidered,  that  what  we  approve  of 
in  the  firfl  place,  is  the  character  ;  and  from  the  charadler 
we  approve  the  perfon.  And  is  it  a  ftrange  thing,  that  men 
lliould  from  felf-Iove  like  a  temper  or  charader,  which  iti 
its  nature  and  tendency  falls  in  with  the  nature  and  ten- 
dency ot  felf-love  ;  and  which,  we  know  by  experience  and 
felf- evidence,  without  metaphyfical  refining,  in  the  general 
tends  to  men's  pleafure  and  benefit  ?  ■■■  And  on  the 

contrary,  fliould  difiike  what  they  fee  tends  to  men's  pain 
and  mifery  ?  ■  Is  there  need  of  a  great  degree  of  fubtilty 
and  abftraftion,  to  make  it  out,  that  a  child,  which  has 
heard  and  feen  much,  ftrongiy  to  fix  an  idea,  of  the  perni- 
cious deadly  nature  of  the  rattle- fnake,  fhould  have  aver- 
fion  to  that  fpecies  or  form,  from  felf-love  ;  fo  as  to  have 
a  degree  of  this  averfion  and  difguft  excited  by  feeing  even 
the  pidtuie  of  that  animal  ?  And  that  from  the  fame  felf-- 
love it  fliould  be  pleafed  and  entertained  with  a  lively  figure 
and  repreientation  of  fome  pleafant  fruit,  v/hich  it  has  often 
tafted  the  fweetnefs  of  ?  or,  with  the  image  of  fome  bird, 
which,  it  has  always  been  told,  is  innocent,  and  whofe 
pleafant  finging  it  has  often  been  entertain'd  with  ?  — « 
Though,  the  child  neither  fears  being  bitten  by  the  picSture 
cf  the  fnake,  nor  expedls  to  eat  of  the  painted  fruit,  or  to 
hear  the  figure  of  the  bird  fing.  I  fuppofe  none,  will  think 
it  difficult  to  allow,  that  fuch  an  approbation  or  difguft  of 
a  child  may  be  accounted  for  from  its  natural  delight  in  the 
pleafures  of  tafte  and  hearing,  and  its  averfion  to  pain  and 
death,  through  felf-love,  together  with  the  habitual  con- 
nexion of  thefe  agreeable  or  terrible  ideas  v*?ith  the  form 
and  qualities  of  thefe  objeds,  the  ideas  of  which  are  im- 
prciTed  on  the  miud  of  the  child  by  their  images. 

X  z  Anj> 


Aio    "I'he  Nature  of  true  Virtue.       Chap.  IV, 

And  where  is  the  difficutty  of  allowing,  that  a  child  or 
vnan  may  hate  the  general  charadler  of  a  ipiteful  and  ma- 
licious man,  for  the  like  reafon  as  he  hates  the  general  na- 
ture of  a  ferpent  ;  knowing,  from  reafon,  inftrucftion  and 
experience,  that  malice  in  men  is  pernicious  to  mankind^ 
$s  well  as  Ipite  or  poison  in  a  ferpent  ?  And  if  a  man  may 
from  felf-love  difgpprove  tlie  vices  of  mahce,  eavy,  and  o- 
thers  of  that  lort,  which  naturally  tend  to  the  hurl  of  man- 
kind, why  may  he  not  from  the  fame  principle  approve  th© 
comrary  virtues  of  meeknefs,  peaceablenefs,  benevolence^ 
charity,  generoiity,  ju(\ice,  and  the  facial  virtues  in  gene- 
ral ;  which,  he  as  ealily  and  clearly  knows,  naturally  t'ea4 
to  the  good  of  mankind  I 

'Tis  undoubtedly  true,  that  feme   have  a  love  to   tjiefe 
virtues    from    a    higher  principle.     [But  yet  1  think   it  as 
certainly  true,  that  there  is  generally  in  mankind,  a  fort  of 
^Approbation  of  them,  which  arifes  from  felf-lovs. 

Besides  what  has  been  already  faid,  the  fame  thing  fur- 
ther appears  from  this  ^  that  men  commonly  are  moft  af- 
-fecfled  towards,  and  do  moil  highly  approve,  thofe  virtues 
which  agree  with  thejr  intereft  moft,  according  to  their 
-  various  conditions  in  life.  We  fee  that  perfons  of  low 
condition  are  ei^peci ally,  enamour'd  with  a  condefeending, 
SiCcefRble,  affable  temper  in  the  great  ;  liot  only  in  thofe 
"whofe  condefcention  has  been  ^ejtercifed  towards  them- 
ielves  ;  but  they  will  be  peculiarly  taken  with  fuch  a  cha- 
racter when  they  have  accounts  of  it  from  others,  or  when 

they  meet  with  it  in  hiftory,  or  even  in  romance.-^ The 

poor  will  moil  highly  apptove  and. commend  liberality.-^^ — 
The  weaker  fex,  who  efpecially  need  afli(Vance  and  protec- 
tion, will  peculiarly  efieem  and  applaud  fortitude  and  ge- 
licrofity  in  thcfe  of  the  other  fex,  they  read  or  hear  of,  or 
have  reprcfented  to  theai  on  a  ftage. 

Ail  think  it  plain  from ^/hat  has  been  obferved,  that 
r^aen  may  approve,  an4-be  difpofed  to  commend  a  be»evo- 
jent  temper,  fpom  felf-love,  fothe  iiigher  the  degree  of  bfe- 
Rcvolence  is,  the  more  may  tJiey  approv-e  of  it.  Whfch 
will  5:ccx)unt  for  fome  kind  of  approbation,  from  this  priri- 
^ipicj  even  of  love  to  enemies  >  vi^.  as  a  man's  loving  his 
i  enemies 


Chap.  IV.      ^'^<^  Nature  of  true  Virtue.      157 

enemies  Is  an  evidence  of  a  high  degree  of  benevolence  of 

temper  ; the  degree  of  it  appearmg  from  the  .obftacles 

it  overcOiTies. 

And  it  may  be  here  obferved,  that  the  confideration  of 
the  tendency  and  influence  of  felf-love  may  (hew,  how 
men  in  general  may  approve  oi  jufiUe  from  another  ground, 
belides  that  approbation  of  the  fecondary  beauty  there  is 
in  unl^formiry  and  proportion,  which  is  natural  to  all.  Men 
from  their  infancy  fee  the  necefTity  of  it,  not  only  that  it  is 
neceilary  for  others,  or  for  human  fociety  ;  but  they  iinci 
the  neceffity  of  it  for  themfelves,  in  inftances  that  continu- 
ally occur  :  which  tends  to  prejudice  them  in  its  favor, 
and  to  fix  an  habitual  approbation  of  it  from  felf-lxjve. 

And  again,  that  forementioned  approbation  of  ju(\Ice 
and  dcferr,  ariftng  from  a  {Qn{e.  of  the  beauty  of  natural  a- 
greement  and  proportion,  will  have  a  kind  of  reflex,  and 
indiredl  influence  to  caufe  men  to  approve  benevolence, 
and  difapprove  malice  j  as  men  fee  that  he  who  hates  and 
injures  others,  deferves  to  be  hated  and  punifhed,  and  that 
he  who  is  benevolent,  and  loves  others,  and  does  them 
good,deferves  himfelf  alfo  to  be  loved  &  rewarded  by  others, 
as  they  fee  the  natural  congruity  or  agreement  and  mutual 
adaptednefs  of  thefe  things.  And  having  always  feen  this, 
malevolence  becomes  habitually  connected  in  the  mind 
-with  the  idea  of  being  hatvd  and  punifhed,  which  is  difa-p 
greabic  to  felf-love  ;  and  the  idea  of  benevolence  is  habi- 
tually connefted  and  aflbciated  with  the  idea  of  being  lovV 
cd  and  rewarded  by  others,  which  is  grateful  to  felf-love. 
And  by  virtue  of  this.aflociation  of  ideas,  benevolence  it- 
felf  become's  grateful,  and  the  contrary  difpleafing. 

Some  vices  may  become  in  a  degree  odious  by  the  in- 
fluence of  felf-love,  thro'  an  habitual  connexion  of  ideas  of 
contempt  with  it  5  contempt  being  what  felf-love  abhors. 
So  it  may  oftert  b«  with  drunkennefs,  gluttony,  fottifhnefs, 
cowardice,  floth,  niggardlinefs.— — The  idea  of  contempt 
becomes  afTjJciated  with  the  idea  of  fuch  vices,  both  bccaufe 
we  are  ufed  to  obferve  that  thefe  things  are  commonly  ob'. 
jetSss  of  contempt,  and  alfo  find  that  they  excite  eomempt 
HI  Qurfelves,-*— — Some  of  them  appear  marks  of  Jitilenefs, 

i.  e. 


•^ 


fjo      ^Ihe  Nature  of  irus  Virtue.       Chap.  V. 

I.  e.  of  fniall  abilities,  and  weaknefs  of  mind,  and  infuffici- 

ency  for  any  confiderable  efFe<5ls    among  mankind.— By 

others,  men's  influence  is  contradted  into  a  narrow  fphere, 
and  by  fuch  means  perfons  become  of  lefs  importance,  and 
more  infignificant  among  mankind.     And  things   of   Jittle 

importance  are  naturally  little  accounted  of. And  fome 

of  thefe  ill  qualities  are  fuch  as  mankind  find  it  their  inte- 
rcft  to  treat  with  contempt,  as  they  are  very  hurtful  to  hu- 
man fociety. 

There  are  no  particular  moral  virtues  whatfcever,  but 
what  in  fome  or  other  of  thefe  ways, &  moftol  them  in  feveral 
of  thefe  ways5Come  to  have  fome  kind  of  approbation  from 
felf  love,  Without  the  influence  of  a  truly  virtuous  princi- 
ple ;  nor  any  particular  vices,  but  what  by  the  fame  means 
meet  with  fome  difapprobstion. 

This  kind  of  approbation  and  difllke,  thro'  the  joynt- 
influence  of  felf-love  and  afTociation  of  ideas,  is  in  very 
many  vaflly  heightned  by  education  ;  as  this  is  the  means 
of  a  ftrong,  clofe,  and  almoft  irrefragable  aflbciation,  in  in- 
numerable inftances,  of  ideas  which  have  no  connexion  any 
other  w  ay  than  by  education  ;  and  of  greatly  flrcngthning 
that  aflbciation,  or  connexion,  which  perfons  are  led  into 
by  ether  means  :  as  any  one  would  be  convinced,  perhaps 
more  effedually  than  in  -mofl  other  ways,  if  they  had  op- 
portunity of  any  confiderable  acquaintance  with  Jmerican 
favages  and   their  ciiildren. 


CHAP.     V. 

Of  natural  conjctenccy  and  the  moral  fen/e, 

TH  E  R  E  is  yet  another  difpofition  or  principle,  of  great 
importance,  natural  to  mankind  ;  which,  if  we  con- 
sider the  confiiience  and  harmony  of  nature's  laws,  may 
alio  be  look'd  upon  as  in  fome  fort  arifing  from  felf-love, 
or  felf-union  :  and  that  is  a  difpofition  in  man  to  be  uneafy 
in  a  cohfciouffiefs  of  being  inconfiflent  with  himfelf, 
and  as  it  were,  againft  himfelf,  in  his  own  ani- 
ons.    This    appears     particularly     in     the    inclination' 


Chap,  V.       ^7;^  Nature  of  true  Virtue*       i  5c 

of  the  mind  to  be  uneafy  in  the  confcloufnefs  of  doing 
that  to  others,  which  he  (hould  be  angry  with  them 
for  doing  to  him, if  they  were  in  his  cafe,and  he  in  theirs  ; 
or,  of  forbearing  to  do  that  to  them,  which  he  would  be 
difpjeafed  with  them  for  neglecting  to  do  to  him. 

I  HAVE  obferved  from  time  to  time,  that  in  pure  love  to 
others  (  i.  e.  love  not  arifin^^  from  felf-love)  there's  an  uni- 
on of  the  heart  with  others  ;  a  kind  of  enlargement  of  the 
mind,  whereby  it  fo  extends   ilfelf  as  to  take  others  into   a 
man's  felf  :  and  therefore  it  implies  a  difpolition  to  feel,  to 
defire,  and  to  a6l  as  tho*  others   were    one  with   curfelves. 
So,    felf-love    implies    an  inclination  to  fed  and  a6t  as  one 
with   ourfelves  :  which   naturally  renders  a  feniible  incon- 
fiftence  with  ourfelves,  and  felf-oppofition,in  what  we  our- 
felves chufe  and  do,  to  be  uneafy  to  the  mind  :  which  will 
caufe  uneafmefs  ot  mind  to  be  the  confequence  of  a  male- 
volent-and  unjuft  behaviour  towards  others  and  a  kind  of 
difapprobation  of  a6\s  of  this  nature,  and  an  approbation  of 
the  contrary.     To  do  that  to  another,  which  we  (hould  be 
angry  with  him  for  doing  to  us,   and  to  hate  a  perfon  for 
doing  that  to  us,  which  we  (hould  incline  to  and  infift  on 
doing  to  him,  if  we  were  exacftly  in  the. fame  cafe,   is   to 
difagree  with  ourfelves,  and  contradiil  ourfelves.    It  would 
be,  for  ourfelves  both  to  chufe  and  adhere  to,  and  yet  to 
refufe  and  utterly  rejetft,  as  it   were  the  very  fame  thing. 
No  wonder,  this  is  contrary   to  nature.     No  wonder,  that 
fuch  a  felf-oppofition,  and  inward   war  with  a  man's  felf, 
naturally  begets  unquietnefs,  and  raifes  diflurbance  in  his 
mind. 

J  A  THUS 'approving  of  a6\ions,  becaufe  we  therein  aft 
as  in  agreement  with  ourfelves,  or  as  one  with  curfelves, — - 
and  a  thus  difapproving  and  being  uneafy  in  the  confcicuf- 
nefs  of  difagreeing  ar  d  being  inconfiiient  with  ourfelves  in 

vvhat  v;e  do, >  is  quite  a  different  thing  from  approving 

or  difapproving  a6tions  becaufe  in  them  we  agree  and 
arc  united  with  Being  in  general  :  which  is  loving  or  hating 
£6tions  from  2  fenfe  of  the  primary  beauty  of  true  virtue,and 

odioufnefs  of  fm. The  former  of  thefc  principles  is 

private  :  the  latter  is  public  and  truly  benevolent  in  the 
iiighelt  fenfe.    The  former  (i,  «.  an  inclination  io  agree 


OQ      Tbs  feature  of  true  Virtue,        Cjjisp.  V< 

with  ourfelves)  is  a  natural  principle  :  but  the  latter  ( i.  c, 
an  agreement  or  union  of  heart  to  the  great  /yHem,  and  ta 
God,  the  head  of  it,  who  is  all  and  aii  in  itj  is  a  divine 
principle. 

In  that  uneailnefs  now  mentioned,  confifls  very  much 
of  that  inward  trouble  men  have  from  refle<5tions  of  con- 
fcience  :  and  when  they  ar^-free  from  this  unesfinefs,  and 
are  confcious  to  themfelves,  that  in  what  they  hav'e  a6ted 
towards  others,  ftiey  have  done  the  fsme  which  they  fhcuM 
have  expeded  from  them  in  the  fame  cafe,  then  they  hav© 
what  is  called  peace  of  confcience,  with  refpcdl  to  t"hefc 
adiions.  And  there  is  alfo  an  approbation  of  confcience^ 
of  the  condudf  of  others  towards  ourfelves.  As  when  we 
are  blamed,  condemned,  or  puniflied  by  them,  and  are 
conlcious  to  ourfelves  that  if  we  were  in  their  cafe,  and 
they  in  ours,  we  fhould  in  like  manner,  blame,  condemn,; 
and  punifli  tncm.  And  thus  men's  confciences  may  juflify 
God's  anger  and  condemnation.  When  they  have  the 
ideas  of  Gcd's  greatnefs,  their  relation  to  him,  the  benefits' 
they  have  received  from  him,  the  manifeflations  he  has 
made  of  his  will  to  them,  &c.  firongly  imprefTed  on  their 
minds,  a  confcioufnefs  is  excited  within  them  of  thofe  re- 
fentments,  which  would  be  occafion'd  in  themfelves  by  aa 
injurious  treatment  in  any  wife  parallel. 

There  is  fuch  a  confcioufnefs  as  this  oftentimes  within 
men,  imply'd  in  the  thoughts  and  views  of  the  mind, 
which  perhaps  on  reflection  they  could  hardly  give  an  ac- 
count of.  Unlcfs  men's  confciences  are  greatly  ftupify'd,. 
it  is  naturally  and  necelTarily  fuggefied  ;  and  does  habitu- 
ally, fpontanecufly,  inflantsneoufly,  and  as  it  were  infenfi- 
bJy  arife  in  the  mind.  And  the  more  fo  for  this  reafcn^ 
^'/z.  that  we  have  not,  nor  ever  had  from  our  infancy,  sny 
other  way  to  coi.ceive  of  any  thing  which  other  perfons 
a(5l  or  fuffcr,  or  of  any  thing  about  intelligent,  moral  agents, 
but  by  recalling  and  exciting  the  ideas  of  what  we  ourfelves 
2Te  confcious  of  in  the  acfls,  pafTions,  fenfations,  volitions, 
&c.  which  we  have  found  in  our  own  minds  j  and  by  put- 
ting the  ideas  which  we  obtain  by  this  means,  in  the  place - 
of  another  ;  or  as  it  were  fubf\itusing  ourfelves  in  their 
place.     Thus,  we  havsno  conception^  la  gny  degree,  what 

underftandiTig-> 


Chap.  V.        ^^^  Nature  of  true  Virtue.       i6f 

underftanding,  perception,  love,  pleafure,  pain,  or  defire 
are  in  others,  but  by  putting  ourfelves  as  it  were  in  their 
fiead,  or  transferring  the  ideas  we  obtain  of  fii<?h  things  ia 
our  own  minds  by  confcioufnefs,  into  their  place  ;  making 
fuch  an  alteration,  as  to  degree  and  circumftaqces,  as  what 
we  obferve  of  them  requires.  *  fis  thus  m  all  moral  things 
that  we  conceive  of  in  others,  which  are  all  mental,  and 
not  corporeal  things  ;  and  every  thing  that  we  ccnceiveof, 
belonging  to  others,  more  than  (hape,  fize,  coinplexion, 
fituation,  and  motion  of  their  bodies.  And  this  is  the^nly 
way  that  we  come  to  be  capable  of  having  ideas  of  any 
perception  or  act  even  of  the.  Godhead,  We  never  could 
liave  any  notion  what  underftanding  or  volition,  love  or 
hatred  are,  either  in  created  fpirits  or  in  God,  if  we  had 
never  experienced  what  underf^anding  and  voliticn,  love 
and  hatred  are  in  our  own  minds.  Knowing  what  they  are 
by  confcioufnefs,  we  can  add  degrees,  and  deny  limits,  and 
remove  changeablenefs  and  other  im perfections,  and  afcrib$ 
them  to  God.  Which  is  the  only  way  we  come  to  be  ca« 
pable  of  cunceiving  of  any  thing  in  the  Deity, 

But  though  it  be  fo,  that  men  in  thinking  of  others  dq 
as  it  were  put  themfelves  in  their  place,  they  do  it  fo  na- 
turally, or  rather  habitually,  inftantaneoufly,  and  without 
itx.  purpofe,  that  they  do  it  infenfibly,  and  can  fcarce  give 
any  account  of  it,  and  many  would  think  llrange  if  they 
were  told  of  it.  "  -So  It  may  be  in  men's  fubflituting  them- 
felves in  others  place  in  fuch  exercifes  of.confcience  as  have 
been  fpokrn  of  :  and  the  former  fubftitution  leads  to  the 
latter,  in  one  whofe  confcience  is  not  greatly  ftupitied. 
For  in  all  his  thoughts  of  the  other  perfon,  in  whatever  he 
apprehends jof  conceives  of  his  moral  coiidu^ft  t©  others  or 
£b  himfeif,  if  it  be  in  loving  or  hating  i^im,  approving  or 
condemning  him,  rewarding  or  punifliing  him,  he  necef- 
iarily  as  it  were  puts  himfelf  in  his  fUad,  for  the  foremen- 
^ioned  reafon  ;  and  therefore  the  more  naturally^  eaffly  5.nd 
jquietly  fees  whether  he  being  in  his  place  ftioiild  approve 
jQf  coadeiTJ),  be  angry  or  pleafed  as  he  is. 


ursi 


i  6%       'the  Nature  of  true  Virtue.      Chap.  V,. 

Natural  confcience  confifts  in  thefe  two  things. 

I.  In  that  which  has  now  been  fpoken  of  :    that  difpo^ 
fition  to  approve  or  diCapprove  the  moral' treatment  which 
paiTes  between  us  and  others,  from  a  determination  cf  the 
mind  to  be  eafy,  or  urieafy,  in  a  confcioufnefs  of  our  being 
confiftent,  or  inconfifteni  with  ourfelves.     Hereby  we  have 
a  difpofition  to  approve  our    own  treatment  of  another, 
when  we  are  confcious  to  ourfelves  that  we  treat  him  fo 
as  w^e  fhould  expe<5t  to  be  treated  by  him,  were  he  in  our 
cafe  and  we  in  his  ;    and  to  difapprove  of  our  own  treat"^ 
ment  of  another,  when  we  are  confcious  that  we  (hould  be 
difpleafed,  with  the  like  treatment  from   him,  if  we  were 
in  his  cafe.     So  we  in  our  confciences  approve  of  another's 
treatment  of  us,  if  we  are  confcious  to  ourfelves,  that  if  we 
were  in  his  cafe,  and  he  in  ours,  we  (hould  think  it  juft 
to  treat  him  as  he  treats  us  ;    and  difapprove  his  treatment 
of  us,  when  we  are  confcious  that  we  fhould  think  it  un- 
jufi,  if  we  were  in  his  cafe.      Thus  rhcn's  confciences  ap- 
prove or  difapprove  the  fentence  of  their  judge,  by  which 

they  are  acquitted  or  condemned.-. But  this  is  not  all 

that  is  in  natural  confcience.  Befides  this  approving  or 
difapproving  from  uneafinefs  as  being  inconfiftent  with 
ourfelves,  there  is  another  thing  that  muft  precced  it,  and 
be  the  foundation  of  it.  As  for  inftance,  when  my  con- 
science difapproves  my  own  treatment  of  another,  being 
confcious  to  myfelf,  that  were  1  in  his  cafe,  1  fhould  be 
difpleafed  and  angry  with  him  for  fo  treating  me,  the 
queftion  might  be  afked,  but  what  would  be  the  ground  of 
that  fuppofed  difapprobation,  difpleafure  and  anger,  which 
I  am  confcious  would  be  in  me  in  that  cafe  ?*"  ■  ■  That 
difapprobation   muft  be  on  fome  other  grounds. 

Therefore, 

2.  The  other  thing  which  belongs  to  the  approbation 
or  difapprobation  cf  natural  confcience,  is  the  fenfe  of  de- 
fert,  which  was  fpoken  of  before  :  confifting,  as  was  ob^ 
ferved,  in  a  natural  agreement,  proportion  and  harmony 
between  malevolence  or  injury  and  refentment  and  punilh- 
ment  ;  or  between  lovirig  and  being  loved,  between  fhew- 
ing  kindnefs  and  being  revvarded,  &:c.     Both  thefe  kinds 

of 


Chap.  V.      27;/?  Nature  of  true  Virtue.        its^ 

of  approving  or  difapproving  concur  in  the  approbation  or 
difapprobation  of  confcience  :  the  one  founded  on  the  other. 
Thus,  when  a  man's  confciencv^  difapproves  ot  his  treat- 
ment of  his  neigKbour,  in  the  firft  place  he  is  confcious 
that  if  he  were  in  his  neighbours  ftead,  he  (hould  refent 
fuch  treatment,  from  a  fenfe  of  juftice,  or  from  a  fenfe  of 
uniformity  and  equahty  between  fuch  treatment  and  re- 
fentment  and  punifliment  5  as  before  explained.  And  thea 
in  the  next  place  he  perceives,  that  therefore  he  is  not 
confident  with  himfelt,  in  doing  what  he  himfelf  (hould 
refent  in  that  cafe  ;  and  hence  difapproves  it,  as  being  na- 
turally averfe  to  oppoiition  to  himfelf. 

Approbation  and  difapprobation  of  confcience,  in  the 
fenfe  now  explained,  will  extend  to  all  virtue  and  vice  ;  to 
€vei*y  thing  whatfoever  that  is  morally  good  or  evil,  in  a 
mind  v^hich  does  not  confine  its  view  to  a  private  fphere, 
but  will  take  things  in  general  into  its  confideration,  &  is  free 
from  fpeculative  error.  For,  as  all  virtue  or  moral  good  may 
be  refolved  into  love  to  others,  either  God  or  creatures,  ^o 
men  eafily  fee  the  uniformity  and  natural  agreement  there 
is  between  loving  others,  and  being  accepted  and  favored 
by  others.  And  all  vice,  fin,  or  moral  evil  fummarily 
confiding  in  the  want  of  this  love  to  others,  or  in  the  con- 
trary, viz,  hatred  or  malevolence,  fo  men  eafily  fee  the 
natural  agreement  there  is  between  hating  and  doing  ill  to 
others,  and  being  hated  by  them  aad  fufFering  ill  from 
them,  or  from  him  that  adts  for  all  and  has  the  care  of  the 
whole  S^yftem.  And  as  this  kn^t  of  equality  and  natural 
agreement  extends  to  all  moral  good  and  evil,  fo  this  lays 
a  foundation  of  an  equal  extent  with  the  other  kind  of  ap- 
probation and  difapprobation,  which  is  grounded  upon  it, 
arifing  from  an  averfion  to  feif-inconfillence  and  oppofition. 
For  in  all  cafes  of  benevolence  or  the  contrary  towards 
others,  we  are  capable  of  putting  ourfeives  in  the  place  of 
others,  and  are  naturally  led  to  do  it,  and  fo  of  reflecting,  or 
being  confcious  to  ourfeives,  how  we  fhould  like  or  diflike 
fuch  treatment  from  others.  Taus  natural  confcience,  if 
the  underftanding  be  properly  enlightned,  and  errors  and 
blinding  ftupifying  prejudices  are  removed,  concurs  with 
the  law  of  God,  and  is  of  equal  extent  with  it,  and  joins, 
its  voice  with  it  in  every  article. 


1 54      The  jStature  of  true  VirtM.        Chap.V; 

And  thus,  in  particular,  we  may  fee  in  whatrefpe<5l  this? 
naiural  confcience  that  has  been  defcribed,  extends  to  true 
virtue,  confiliing  in  union  of  heart  to  Being  in  general,  and 
fupii:me  love  lo  God.  For,  aJtho'  it  fees  not,or  rather  does 
fioi  taftc  its  pmnary  and  eflenfia)  beautyj  i.  e.  it  taftes  nd 
fwcemefs  in  benevolence  to  Being  in  genera),  (imply  confi- 
dercd,  or  loves  it  not  for  Being  in  generaKs  fake  (for  no* 
thiiig  but  general  benevolence  itfelf  can  do  that)  yet  this 
natural  confc.cnce,  common  to  mankind,  may  approve  of 
it  from  that  unuormiiy,  equality  and  juthce,  which  there  is 
in  it,  and  the  dement  which  vs  ken  in  the  contrary,  con- 
filiing in  the  natural  agreement  between  the  contrary  and 
being  hated  ot  Being  m  general.  Men  by  natural  confci- 
ence msy  lee  the  jui^ice  (or  natural  agreement  J  there  is  in 
yielding  all  to  God,  as  A^e  receive  all  from  God  ;  and  the 
jultice  there  is  m  being  his  that  has  made  us,  and  being 
wihingly  fo,  which  is  the  fame  as  being  dependent  on  his 
will,  and  conformed  to  his  will  in  the  manner  of  ourBeinj, 
as  we  are  for  our  Being  itfelf,  and  in  the  conformity  of  our 
will  to  his  will,  on  wht>fe  will  we  are  univerfally  and  moft 
perfectly  dependent  ;  and  alfo  the  juflice  there  is  in  cur 
fupreme  love  to  God,  from  his  goodnefs,- — -  the  natural 
agreement  there  is  between  our  having  fupreme  refpe<^\  to 
liim  who  exercifes  infinite  goodnefs  to  us,  and  from  whom 
we  receive  all  well- being.  -- — >  Befides  that  difagreement 
$.nd  dilcord  appears  worfe  to  natural  fenfe  (as  was  obferved 
before)  in  things  nearly  related  and  of  great  importance  :  and 
theiefore  it  mull  appear  very  ill,  as  it  refpec^s  the  infinite 
Being,  and  in  that  infinitely  great  relation  which  there  is 
between  the  creator  and  his  creatures.  And  'tis  eafy  to 
conceive  hov;  that  fenfe  which  is  in  natural  confcience, 
fliould  fee  the  defert  of  punifhment,  which  there  is  in  the 
contrary  of  true  virtue,  viz.  oppofition  and  enmity  to  Being 
in  genera).  For,-  this  is  only  to  fee  the  natural  agreement 
there  is  between  oppofing  Being  in  general,  and  being  op- 
pofed  by  Being  in  geixcral  5  with  a  confcioufnefs  how  that 
if  we  w^re  infinitely  great,  we  (hould  expL<5l  to  be  regarded 
according  toouf  greatnefs,  and  [hould  proportionably  refent 
^ontemj>t.  Thus  natural  confcience,  it  well  intorm'd,  will 
a'5prove  of  true  virtue,  and  will  difapprove  and  condemn 
tiu-yv.int  of  it,  and  oppofition  to  it  ;  and  yet  without  feeing 
the  true  beaiaty  of  it.     Yea^  if  men*s  confcie«ces  were  fully 

enlightned 


CHAP.r.      57;(?  Kature  of  true  Virfu£^^.^ 

enlightned,  if  they  were  delivered  from  being  confined  to  a 
private  fphere,  and  brought  to  view  and  confider  things  in 
general,  and  delivered  from  being  ftupefy'd  by  fenfual  ob-- 
je6ls  and  appetites,  as  they  will  be  at  the  day  of  judgment 
they  would  approve  nothing  but  true  virtue,  nothing  but 
general  benevolence,  and  thofe  afFecflions  and  a6tions  that 
are  confident  with  it,  and  fubjrdinate  to  it.  For  they  muft 
fee  that  cjnfent  to  Being  in  general^  and  fupreme  refpecfl 
to  the  Being  of  Brings,  is  moll  jafl ;  and  that  every  rlfin''' 
which  is  incorjfi  tv'nt  with  it,  and  interferes  with  it,  or  flows 
from  the  want  ot  it,  is  unjuft>  and  deferves  the  oppolitioiv 
of  univerial  exiftenee. 

Thus  has  God  eflabliihed  and  ordered,  that  this  prlncr- 
pie  of  natural  confcience,  which  though  it  implies  no  fuch 
thing  as  actual  benevolence  to  Being  in  general,  nor  any 
delight  in  fuch  a  principle,  fimply  confider'd,  and  (o  implies 
no  truly  fpiritual  lenfe  or  virtuous  tafte,  yet  fliould  approve 
and  CO  uiemn  the  fame  things  that  are  approved  and  con- 
tdemned  by  a  fpiritual  fenfe  or  virtuous  tafte. 

That  mcJral  h^^^  which  is  natural  to  mankind,  (o  far 
^%  it  is  difinterefted,  and  not  founded  in  afTociation  of  idea§, 
is  the  fara:J  with  this  natural  conscience  that  has  been  d6» 
'fcribed.  The  fenfe  of  moral  good  and  evil,  and  that  dlfpo- 
iition  to  approve  virtue,  and  difapprove  vice,  which  mea 
have  by  natural  confcience,  is  that  moral  fenfe,  {o  much 
Intiifed  on  in  the  writings  of  many  of  late  :  a  rnifunder- 
ftanding  of  which  feems  to  have  been  the  thing  that  has 
tnifled  thofe  mjralifts  who  have  intiifed  on  a  difiaterefted 
moral  (en^Q^  univerfal  in  the  world  of  mankind,  as  an  evi- 
dence of  a-difpofition  to  true  virtue,  confiiling  in  a  benevo- 
Jent  temper,  naturally  implanted  in  the  minds  of  all  men. 
Some  of  the  arguments  made  ufe  of  ^by  thefe  v/riters,  do 
indeed  p»-ove  that  there  is  a  moral  fenfe  or  tsfJe,  univerfal 
^mons;  men,  di(lin6l  from  what  arifes  from  feif-love. 
Though  1  humbly  conceive,  there  is  fome  confufimv 
in  their  difcourfes  on  the  fubjedt,  and  not  a  proper  dif- 
tin6tion  obferved  in  the  inftances  of  men's  approbation  of 
virtue,  which  they  produce.  Some  of  which  are  not  to 
their  purpofe,  being  inflances  of  that  approbation  of  virtue, 
that  was  defcribedj  which  arifes  tfo«x  felt- love.  But  otljer 
-  inftances 


I 


•y^rxrxr  » 


jnHances  prove  that  there  is  a  moral  tafte,or  fenfe  of  moral 
good  and  eviJ,  natural  to  all,  which  don't  properly  arife 
f  rem  felf-Iove  Yet  I  conceive  there  are  no  inftances  of  this 
kind  which  Kiay  no:  be  reter'd  to  natural  confcience,  and 
particularly  to  that  which  1  have  obferved  to  be  primary  in 
the  approbation  of  natural  confcience,  viz.  a  fenfe  of  defert 
and  approbation  oi  that  natural  agreement  there  is, in  manner 
and  meafure,  in  jufticc.  But  1  think  it  is  plain  from  what 
hat  been  faid,  that  neither  this,  nor  any  thing  elfe  wherein 
conliUs  the  fcnfe  of  moral  good  and  evil,  which  there  is  in 
natural  confcience,  is  of  the  nature  of  a  truly  virtuous  tafte, 
or  determination  of  mind  to  rclifli  and  delight  in  the 
cfTennai  beauty  of  true  virtue,  arifing  from  a  virtuous 
benevolence  at  heart. 

But  It  further  appears  from  thig.-  ■  Tf  the  approbation 
of  confcience  were  the  f^jme  with  the  approbation  ot  the 
inclination  of  the  heart,  or  the  natural  difpofuion  and  de- 
termination of  the  mind,  to  love  and  be  plcaled  with  virtue, 
then  ap[  robat'ion  and  condemnation  of  confcience  would 
always  be  in  proportion  to  the  virtuous  lemper  ot  the  mind  ; 
cr  ratherjthe  degree  would  be  juft  tlie  fame.  In  that  perfon 
who  had  a  high  degree  of  a  virtuous  temper,  therefore, 
the  teftimony  of  confcience  in  favor  of  virtue  would  be  e- 
qually  full';  But  he  that  had  but  little,  would  have  as  little 
a  degree  of  the  teftimony  of  confcience  for  virtue,  &  againft 
vice.  Bur,  I  think,  the  caie  is  evidently  o^herwife.  Some 
men,thro*the  llrength  of  vice  in  their  hearts, will  go  on  in  fin 
againft  clearer  light  and  Wronger  convictions  of  confcience, 
than  others.  If  confcience's  approving  duty  and  difappro- 
ving  fin,  were  the  fame  thing  as  the  exercife  of  a  virtnous 
principle  of  the  heart,  in  loving  duty  and  hating  fin,  then 
remorfc  of  confcience  will  be  the  fame  thing  as  repentance  : 
and  juft  in  the  fame  degree  as  the  finner  feels  remorfe  of 
confcience  for  fin,  in  the  fame  degree  is  his  heart  turned 
from  the  love  of  (in  to  the  hatred  of  it^  inafmuch  as  they 
are  the  very  fame  thing. 

Christians  have  thegreateft  reafon  to  believe,  from  the 
fcripturcs,  that  in  the  future  day  of  the  revelation  of  the 
righteous  judgment  of  God,  when  fuiners  fliall  be  call'd  to 
Enfwci  betoi^  ihcir  judge,  and  all  their  wickednefs,  in  all 
'  it* 


Chap.  V.       77;<?  Nature  of  true  Virtue.      i6y 

its  aggravations,  brought  forth,  and  clearly   manifefted   in 
the  perfedt  light  of  that  day,  and    God  will  reprove  them, 
and  fet    their  fins  in  order    before  them,  their  conlciences 
will  be  greatly  awakened  "^nd  convinced,  their  mouths  will 
be  flopped,  all  ftupitiity  of  confcience  will  be  at  an  end,  and 
confcience  will  have  its    full  exercife  :  and  therefore  their 
confciences  will  approve  the  dreadful  fentence  or  the  judge 
againft  them,  and  feeing  that  they  have  deferved  fo  great  a 
punifhment,  will  join  with  the  judge  in  condemning  them. 
And  this,  according  to  the  notion  1  am  oppofing,  would  be 
the  fame  thing  as  their  being  brought  to  the  fuUeft  repent- 
ance ;   iheir  hearts  being  perfe6tly  changed   to  hate  fin  and 
love  holinefs  ;  and  virtue  or  holinefs  of  heart  in  them  will 
be  brought  to  the  moft  full  aud  perfedt  exercife.     But  how 
much  otherwife,  have  we  reafon  to  fuppofe,  it  will  then  be  I 
viz.   That  the  fin  and  wickednefs  of  their  heart   .will  come 
to  its  higheft  dominion  and  compleatefl  exercife  ;  that  they 
(hall  be  wholly  left  of  God,  and  given  up  to  their  wicked- 
nefs, even  as   the  devils  are  !     VVhen  God  has  done  wait- 
ing on  finners,  and  his  fpirit    done  finving  with  them,    he 
will  not  retrain    their  wickednefs,  as  he  does    now.     But 
fin  fliall  then   rage  in  their  hearts,    as   a  fire  no  longer  J:e- 
ftrained  or  kept  under.     'Tis  proper  for  n  judge  when   fre 
condemns  a  criininal,to  endeavour  fo  to  fet  his  guilt  before 
him  as  to  convince  his  confcience  of  the  jufiice  of  the  fen- 
tence.     r  his  the  almighty  will   do  effectually,    and   do  to 
perfection,  fo  as  moff  ihoro'ly  to  awaken  and  convince  the 
confcience.     But  if  natural  conference,    and  the  difpofition 
of  the  heart  to  be  pleafed  with  virtue,  were  the  fame,  then 
at  the  fame   time  that  the  confcience   was   brought  to   its 
perfe(5t  exercife,  the  heart   would  be  made  perfe(5t!y  holy  j 
or,  would  have  the   exercife  of  true  virtue  and  holinefs  in 
perfecfl  benevolence  of  temper.     But  inflead   of  this,  their 
wickednefs  will  then  be  brought  to  perfe(5fion,  and   wieked 
men  will  become  very  devils,    and  accordingly  will  be  fent 
away  as  curfed  mto  everlaff  ing  fire  prepared  .or  the  devil  .and 
-his  angels. 

But  fuppofing  natural  confcience  to  be  what  has  been 
defcribed,  all  thefe  dirliculties  and  abfurdities  ^re  wholly 
avoided.  Sinners,  vvhen  they  fee  the  greatnefs  .of  the  Bc' 
4ng,  whom  thej  have  Jiv^d  in  contearpt  of^  and  iniebelli- 

pn 


^- 


J  68      ^he  Nature  of  true  Virtue.       Chap.VL 

on  and  oppofition  to,  2nd  have  clearly  fet  before  them  their, 
obligations  to  him>  as  their  creator,  prefeiver,  benefac- 
tor, &c.  together  with  the  degree  in  which  they  have  a6led 
as  enemies  to  him,  inay  have  a  clear  fenfe  of  the  defi>t  of 
Jheiriin,  conXifting  in  the  natural  agreernent  there  is  be- 
tween fuch  contempt  and  oppofirion  ot  fuch  a  Being,  and 
his  defpifing  and  oppofing  them  ;  between  their  being  and 
£<5ting  as  fo  great  enemies  to  luch  a  God,  and  their  fufTer- 
ing  the  dreadful  confequcnces  ot  his  being  &a6tipg  as  their 
great  enemy  :  and  their  being  confcious  within  themfelves 
©f  the  degree  of  anger,  which  would  natural'y  arife  in  their 
own  hearts  in  fuch  a  cafe,  it  they  were  in  the  place  and 
Hate  of  their  judge.  In  order  to  thefe  things  there  is  no 
need  of  a  virtuous  benevolent  temper,  relifhing  and  de- 
lighting in  benevolence,  and  loathing  the  contrary.  The 
Gcnfcience  may  fee  the  natural  agreement  between  oppo- 
fing and  being  oppofed,  between  hating  and  being  hated^ 
uithcut  abhorring  malevolence  from  a  benevolent  temper 
cf  mind,  or  without  loving  God  from  a  view  of  the  beau- 
ty of  his  holinefs.  Thefe  things  have  np  neccfTary  de» 
j)endence  one  on  the  other. 


G  II  A  P.     VL 

CJ  f  articular  in fl in 61s  of  vioture^  ivhich  in 
Jorne  rcffeHf  relenible  virtue. 

'*"*r^HERE  are  various  difpcfiticns  and  inclinations  natural 
-*■  to  men,  which  depend  on  particular  laws  ot  nature, 
determining  their  minds  to  certain  affedic  ns  and  adlions 
towards  particular  objects  ;  which  laws  feem  to  be  ef^ab- 
lifi'ijed  chiefly  for  the  prefervation  of  mankind,  tho'  not  only 
for  ihis^  but  ^Ifo  for  their  comfortably  fubfifling  in  the 
i/vorld.     Which  difpofiticns  may  be  called  injllnSls^ 

Some  cf  thefe  inf^in.cls  refpe^  only  ourfelves  perfonally  : 
luch  are  many  of  our  natural  appetites  and  averfions. 
Some  cf  them  are  not  wholly  perfoi<al,  but  more  fecial,  and 
extend  lo  ethers  ;  fuch  are  ihe  mutual  iaciinations  betw  een 

t^e^ 


Chap.  VI,       ^^<^  Nature  of  true  Virtue.      i6^ 

the  fexes,  &c. «  Some  of  thefe  difpofitions  are  more  ex* 

ternal  and  fenfitive  :  fuch  are  fome  of  our  natural  incJina- 
tions  that  are  perfonal  ;  as  thofe  that  relate  to  meat  and 
drink.  And  of  this  fort  alfo  are  fome  difpofitions  that  are 
more  focial,  and  in  fome  refpe6ts  extend  to  others  :  as,  the 
more  fenfitive  inclinations  of  the  fejies  tov/ards  each  other. 
Befides  thefe  inftin6\s  of  the  fenfitive  kind,  there  are  others 
that  are  more  internal  and  mental  :  confifting  in  affe6lions 
of  tlie  mind,  which  mankind  naturally  exercife  towards 
fome;  of  their  fellow-creatures,  or  in  fome  cafes  towards 
men  in  general.  Some  of  thefe  inftindls  that  are  mental 
and  focial,  are  what  maybe  called  kind  aiFedions  ;  as  hav- 
ing fomething  in  them  of  benevolence,  or  a  refemblence 
of  it.  And  others  are  of  a  different  fort,  having  fomething 
in  them  that  carries  an  angry  appearance  ;  fuch  as  the 
paffion  of  jealoufy  between  the  fexes,  efpecially  in  the  mal© 
towards  the  female. 

'Tis  only  the  former  of  thefe  two  laft  mentioned  forts,"' 
that  it  is  to  my  purpo/e  to  confider  in  this  place,  viz.  thofe 
natural  inftindls  which  appear  in  benevolent  affecflions,  or 
which  have  the  appearence  of  benevolence,  and  fo  in  fome 
refpeds  refemble  virtue.  Thefe  I  (hall  therefore  confider  i 
and  fhall  endeavour  to  fhew  that  none  of  them  can  be  of 
the  nature  of  true  virtue. 

That  kind  a£ev5\ion  which  Is  exerciCed  towards  thofe 
who  are  near  one  to  another  in  natural  relation,  particu- 
jarly  the  Jove  of  parents  to  their  children,  called  natural 
affedion,  is  by  many  refer'd  to  inftin6t.  I  have  already 
confidered  this  fort  of  love  as  an  afFe6^ion  that  arifes  from 
felf-love  5  and  in  that  view,  and  in  that  fuppofition  have 
fhewn,'it  cannot  be  of  the  nature  of  true  virtue.  But  if 
any  think,  that  natural  afFe(5tion  is  more  properly  to^be  re- 
fer'd to  a  particular  inftind  of  nature,  than  to  felf-love,  as 
its  caufe,  I  fball  not  think  it  a  point  worthy  of  any  contro- 
verfy  or  difpute.  In  my  opinion,  both  are  true  ;  viz.  tliat 
natural  sffe6\ion  is  ov/ing  to  natural  inf^indt,  and  alfo  thatE 
k  arifes  from  felf-love.  It  may  be  faid  to  arife  from  inftind", 
ss  it  depends  on  a  law  of  nature.  But  yet  it  may  be  truly 
reckoned  as  an  afredtion  arifmg  from  felf-love  ;  becaufe, 
Cho'  it  arifgs  from  a  law  of  nature,  yet  that  is  fuch  a  lav/  as 

Z  according 


.Jf7o     ^'^^^  Nature  of  true  Virtue.        Chap,  vr, 

xvccordimg  to  the  order  and  harmony  every  where  obferved 
among  the   laws  ot  natyre,  is  cqane<51ed  with,   and  follow? 
i?cm  felf-love  :  as  v  as  (hewn    fcefore.     However,  it  is  not 
SfieccfTary  to  my  prefent  purpofe,  to  infi-ft  oh  this.     P'orif  it 
be  fo,  that  natural  affection  to  a  man's  children  or  family, 
or  near  relatione,  is  not  properly  to  be  afcribcd  to  felf^Iove, 
as  its  caufe,  in  any  relpe6t,  but  is  to  be  efteemed  an  afFedtion 
arif.ng  from  a  particular   independent    inftindt   of   nature, 
v.'hich  the  creator  in  his  vvifdom   has  implanted  in  men  for 
the   prcfervation  ami  well-being  of  the  world  of  mankind, 
yet  it  cannot  be  of  the  nature  of  true  virtue.     For  it  has 
been   obferved,   and    I    humbly    conceive,   proved   before 
fchap.  II.)  that  if  any  Being  or  Beings  have  by  natural  in- 
f\in6t,  or  any  other  means,  a  determination  of  mind  to  be- 
nevolence,  extending   only   to  fome  particular  perfons  cr 
private  fyftem,  however  large  that  fyflem  may  be,  or   how- 
ever great  a  number  of  individuals  it  may  contain,  fo  long 
as  it  contains  but   an   infinitely  fmall  part  of  univerfal  ex- 
ji^ence,  and  fo  hears  no  proportion  to  this  great  and  univer- 
fal fyftem, fuch  limited  private   benevolence,  not  s- 

rifing  from, nor  being  fubordinate  to  benevolence  to  Being  isi 
general,  cannot  have  the  nafture  ©f  true  virtue. 

However,  it  may  not  be  amifs  briefly  to  obferve  now*:, 
that  'tis  evident  to  a  demonftration,  thofe  afFecStions  cannot 
be  of  the  nature  of  true  virtue,  from  thefe  two  things. 

Flrjf,  That  they  don't  arife  from  a  principle  of  vir- 
tue.  A.  principle  of  virtue,  I  think,  is   own'd  by   the 

jnoft  confiderable  of  late  writers  on  morality  to  be  general 
benevolence  or  public  affe6lion  :  and  1  think  it  has  been 
proved  to  be  union  of  heart  to  Being  fimply  confidered  ; 
which  implies  a  difpofition  to  benevolence,  to  Being  in  ge- 
neral. Now  by  the  fuppofition,  the  afiftcSlions  we  are  fpeak- 
ing  of  do  not  arife  from  this  principle  y  and  that,  whether 
we  fuppofe  they  arife  from  felf-love,  or  from  particular  iri- 
fundts  :  becaufe  either  of  thofe  fources  is  djiverfe  from-  a 
principle  of  general  benevolence.  And, 

5'ft:5»J/y,THESE  private  affe6Vions,If  they  do  not  arife  from 
general  benevoIence,&  they  are  not  connedled  with  it  in  their 
Srft  cxiftence,  have  no  tendency  to  produce  lU    This  ap- 
pear^ 


CiiAP.VI.       ^^<?  Nature  of  true  Virtue.        1711 

pears  from  what  has  been  obferved:  for  being  not  dependent 
on  it,  their  detach'd  and  unfubordinate  operation  rather 
tends  to,  and  impUes  oppoiitioa  to  Being  in  general,  thari 
general  benevolence -j*  as  every  one  fees  and  owns  with  re- 
fpecSl  to  lelf-love.  And  ther^  are  the  very  fame  reafons 
V^hy  any  other  private  afKsdion, confined  to  limits  infiaitely 
(hort  of  univerfal  exiftence,,  Ihould  have  that  influence,  as 
well  as  love  that  is  confined  to  a  lingle  perlbn.— — Now 
upon  the  whole,  nothing  can  be  plainer  than  that  affections 
v/hich  don't  arife  from  a  virtuous  principle,  and  have  no 
tendency  to  true  virtue,  as  their  effect,  cannot  be  of  the  na- 
ture of  true  virtue. 

PoR  the  reafons  which  have  been  given,  it  Is  undeniab/y 
true,  that  if  perfons  by  any  nneans  come  to  have  a  benevolent 
affedlion  limitsd  to  a  party  that  is  very  large,  or  to  the  coun- 
try or  nation  in  general,  of  which  they  are  a  part,  or  ths 
public  community  they  belong  to,  tho*  it  be  as  large  as  the 
Roman  empire  was  of  old,  yea,  if  there  could  be  an  inftincTc 
or  other  caufe  determining  a  perfonto  benevolence  towards 
the  whole  world  of  mankind,  or  even  all  created  fenllble 
natures  throughout  the  univerfe,  excluiive  of  union  of 
heart  to  general  exiftence  and  of  love  to  God,  nor  derived 
from  that  temper  of  mind  which  difpofes  to  a  fupreme  re- 
gard to  him,  nor  fubordiaate  to  fuch  divine  love,  it  cannot 
be  of  the  nature  of  true  virtue. 

If  what  is  called  natural  affedllon,  arlfes  from  a  particu- 
lar natural  inftinit,  fo,  much  more  indifputabiy,  does  that 
mutual  af?e<5tion  which  naturally  arifes  between  the  fexes., 
I  agree  with  Hutchefon  and  llurm  in  this,  that  there  is  a 
foundation  laid  in  nature  for  kind  afF(e«5fions  between  the 
fexes,  that  are  truly  diverfe  from  all  inchnations  tofenfitive 
pleafure,  and  don't  properly  arife  from  any  fucii  inclinati- 
on. Therein  doubtlefs  a  difpofition  both  to  a  mutual  be- 
nevolence and  mutual  con.placcnce,  that  are  not  naturally 
and  nece0*arily  conne6ted  with  any  fenfuive  deiires.  But  yet 
*tis  manifefl  fuch  affet5lions  as  are  limited  to  oppofite  fexes, 
are  from  a  particular  inftindt,  thus  dirctfling&hmitin^  them^ 
and  not  arifing  from  a  principle  of"  general  benevolence  ; 
for  this  has  no  Tendency  to  any  fuch  limuation.  And  tho* 
thefe  aSediions  don't  properly  arife  fiwiu  the  fjnlltive  de- 

Z  2  iires 


tyz        7 he  Nature  of  irue^  Virtue.     Ghap.VI, 

lires  which  are  between  the  fexes,  yet  they  are  implanted 
by  the  author  of  nature  chiefly  for  the  fame  purpofe,  viz. 
the  prefervation  or  continuation  of  the  world  of  mankind, 
to  make  perfons  willing  to  forfake  fatfffer  and'mother,  and 
all  their  natural  relations  in  the  families  where  they  were 
born  and  brought  up,  for  the  fake  of  a  ftated  union  with 
a  companion  of  the  other  fex^  and  to  difpofe  to  that  un'en 
in  bearing  and  going  through  with  that  ferieB  of  fabourS,' 
■  anxieties,  and  pains  requifite  to  the  Being,  fupport  and  e- 
I  ducation  of  a  family  of  children.  Tho'  not  only  for  thefes 
ends,  but  partly  alfo  for  the  comfort  of  mankind  as  united 
in  a  marriage-relation.-- — But  1  fuppofe,  few  (if  any)  will 
-  deny,  that  the  peculiar  natural  dilpofitions  there  are  to  mu- 
tual affedion  between  the  fexes,  aiife  from  an  inftindl  or 
particular  law  of  nature.  And  therefore  it  is  manifeft  frorii 
■what  has  been  faid  already,  that  thofe  natural  difpofition^ 
cannot  be  of  the  nature  of  trtre  virtue. 

.  An'OTheR  affedlion  which  is  owing  to  a  particular  in* 
fiin6t,  implanted  in  men  for  like  purpofes  with  other  in- 
ftindts,  is  that  pity  which  is  natural  to  mankind,  when  they 
fee  others  in  great  diftrefs.  —  'Tis  acknowledged,  that 
fuch  an  afFedlion  is  natural  to  mankind.     But  I  think  it  e- 

l  vident,  that  the  pity  which  is  general  and  natural,  is  owing 
to  a  particular  inftin6f,  and  is  not  of  the  nature  of  true  vir- 
tue.    1  am  far  from  faying,  that  there  is  no  fuch  thing  as  a 

1  truly  virtuous  pity  among  mankind.  For  1  am  far  from 
thinking,  that  all  the  pity  or  mercy  which  is  any  wh^re  to 
be  found  among  them,  arifes  meerly  from  natural  inftin6f, 
or,  that  none  is  to  be  found,  which  arifes  from  that  truly 
virtuous  divine  principle  of  general  benevolence  to  fenfitive 
Beings.  Yet  at  the  fame  lime  I  think,  this  is  not  the  cafe 
with  all  pity,  or  with  that  difpofnion  to  pity  which  is  natu- 
ral to  mankind  in  common.  I  think  1  may  be  bold  to  fay, 
ttiis  does  not  arife  from  general  benevolence,   nor  is    truly 

'  of  the  nature  of  benevolence,  or  properly  called  by  that 
name. 

If  all  that  uneafmefs  on  the  fight  of  others  extreme    dif- 
trefs, which  we  cail  pity,  were  properly    of  the    nature  of 
•benevolence,  then  they  who  are  the  fubjeds  of  this  pafTion, 
\  muft  needs  be  in  a  degree  of  uneafiasfs  in  being  lenfible  of 

the 


dHAP.  VI.      The  Natur^of  true  Virtue^      175 

the  total  want  of  happinefs,  of  all  fuch  as  they  would  be 
difpofed  to  pity  in  extrenie  diftrefs.  For  that  certainly  is 
the  mod  direct  tendency  and  operation  of  benevolence  or 
good-will,  to  deiire  the  happinefs  of  its  objedl.  But  now 
this  is  not  the  cafe  univerfally,  where  men  arc  oifpofed  to 
exercife  pity.  There  are  many  men,  with  whom  that  is 
the  cafe  in  refpe6t  to  feme  others  in  the  world,  that  it  would 
not  be  the  occafion  of  their  being  fenfibly  affected  with  any 
uneafinefs,  to  know  they  were  dead  (yea  men  who  are 
not  influenced  by  the  confideration  of  a  future  ftate,  but 
view  death  as  only  a  cefTation  of  all  fenlibility,  and  confe- 
quently  an  end  of  all  happinefs)  who  yet  would  have  beeii 
moved  with  pity  towards  the  fame  perfons,  if  they  had  fsen 
them  under  fome  very  extreme  anguifh.— r— —  Some  mea 
would  be  moved  with  pity  by  feeing  a  brute-creature  under 
extreme  and  long  torments,  who  yet  fuffer  no  uneafinefs  in. 
knowing  that  many  thoufands  of  them  every  day  ceafe  to 
)ive,  and  fo  have  an  end  put  to  all  their  pleafurc,  at  butch- 
iers  fhambles  in  great  cities.  *ris  the  nature  of  true  be- 
nevolence to  defire  and  rejoice  in  the  profperity  and  plea- 
fure  of  the  object  of  it  ;  and  that,  in  fome  proportion  to  its 
degree  of  prevalence.  But  perfons  may  greatly  pity  tliofe 
that  are  in  extreme  pain,,  whofe  pofitive  pleafure  they  may 
ftill  be  very  indifferent  about.  In  this  cafe,  a  man  may- 
be much  moved  and  affecfted  With  uneafinefs,  v/ho  yet 
would  be  affe(5led  with  no  fenfible  joy  in  feeing  figns  of  the 
fame^erfon's  or  Being's  enjoyment  of  very  high  degrees  of 
pleafure. 

Yea,  pity  tri^y  not  only  be  without  benevolence,  but 
tnay  coniifl:  with  true  malevolence,  or  with  fuch  ill-will  as 
fhali  caufe  men  not  oialy  not  to  defire  the  pofitive  happinefs 
of  another,  but  even  to  defire  his  calamity.  They  may  pity 
fuch  an  one  when  his  calamity  goes  beyond  their  hatred. 
.A  man  may  have  true  malevolerice  towards  another,  defir- 
ing  no  pofitive  good  for  him,  bat  evil  :  and  yet  his  hatred 
hot  be  intinite,  but  only  to  a  certain  degree.  And  when 
he  fees  the  perfon  whom  he  thus  hates,  in  mifery  far  be- 
yond his  ill-will,  he  may  then  pity  him  :  becaufe  then  the 
natural  inftincSt  begins  to  operate.  For  malevolence  will 
not  overcome  the  natural  inftincl,  inclining  to  pity  others 
in  extreme  calamity,  any  further  than  it  goej^  or  to  the  v, 

limits 


4 


4       'T^^^  ISfature  oj^true  Virtue.      Chap.W 

limits  of  the  degree  of  mifery  It  wifhes  to  its  obje^.  Men 
may  pity  others  under  exquifite  torment,  when  yet  they 
would  have  been  grieved  if  they  had  feen  their  profperity. 
And  fome  men  have  fuch  a  grudge  againft  one  or  another, 
that  they  would  be  far  from  being  uneafy  at  their  very 
death,  nay,  would  even  be  glad  of  it.  And  when  this  is 
the  cafe  with  them,  'tis  manifeft  that  their  heart  is  void  of 
benevolence  towards  fuch  perfons,  and  under  the  power  of 
malevolence.  Yet  at  the  fame  time  they  are  capable  of 
pitying  evfn  thefe  very  perfons,  if  they  ihouid  fee  them. 
under  a  degree  of  mifery  very  much  difproportioned  to 
their  ill- will. 

These  thlno^s  may  convince  us  that  natural  pity  is  of  a 
nature  very  different  trom  true  virtue,  and  not  arifing  from 
z  difpciition  of  heart  to  genera)  benevolence  :  but  is  owing 
to  a  particular  inftin£t,  which  the  creator  has  implanted  ia 
•mankind,  for  the  fame  purpofes  as  moft  other  inftinds,  viz, 
chiefly  for  the  prefervation  of  m.ankind, though  not  exclulive 
of  their  well-being.  The  giving  of  this  inftind  is  the  fruit 
of  God's  mercy,  and  an  inftance  of  his  love  of  the  world  of 
mankind, &  an  evidence  that  though  the  world  be  fo  finful, 
'tis  notGod's  defign  to  make  it  a  world  of  punishment :  and 
therefore  has  many  ways  made  a  merciful  provifion  for  men's 
relief  in  extreme  calamities  :  and  among  others  has  given 
mankind  in  general  adifpofition  to  pity;  the  natural exercifes 
whereof  extend  beyond  thofe  whom  we  are  in  a  near  con- 
re6tion  with,  efpecially  in  cafe  of  great  calamity  ;  bicaufe 
commonly  in  fuch  cafes  men  ftand  in  need  of  the  help  of 
others  befidc  their  near  friends,  and  becaufe  commonly 
thole  calamities  which  are  extreme,  without  releif,  tend  to 
men's  deftrudion.  This  may  be  given  as  the  reafon  why 
men  are  fo  made  by  the  author  of  nature,  ,that  the)  have 
no  in{lin6t  inclining  as  much  to  rejoice  at  the  fight  of  others 
great  profperity  and  pleafure,  as  to  be  grieved  at  their  ex- 
,  treme  calamity,  I'iz.  becaufe  they  don't  ftand  in  equalnecefli- 
■  ty  of  fuch  an  inflin(51  as  that  in  order  to  their  prefervation.- 
But  if  pure  benevolence  were  the  fource  of  natural  pity, 
doubtlefs  it  v.-ould  operate  to  as  great  a  degree  in  congra- 
tulation, in  cafes  of  others  great  profperity;  a§  in  compaffion 
ic  wards  them  in  great  mifery. 

Ths 


Chap.  VII.      ^^^^  Nature  of  true  Virtue*      ijj 

The  in{\In6ls  God  has  given  to  mankind  In  this  world, 
which  in  fome  refpeils  refemble  a  virtuous  benevolence, 
arc  agreable  to  the  ftate  that  God  defigned  mankind  for 
here,  where  he  intends  their  prefervation,  and  comfortable 
fubfiftence.  But  in  the  wofld  of  punifhment,  where  th« 
ftate  of  the  wicked  inhabitants  will  be  exceeding  different, 
and  God  will  have  none  of  thefe  merciful  defigns  to  anfwcr, 
there,  we  have  great  reafon  to  think,  will  be  no  fuch  thing 
as  a  difpoBtion  to  pity,  in  any  cafe  ;  as  alfo  there  will  be 
no  natural  afFecfion  toward  near  relations,  and  no  mutual 
afFedion  between  oppofite  fexes. 

Ta  conclude  what  I  have  to  fay  on  the  natural  inftlndt 
difpofing  men  to  pity  others''  in  mifery,  I  would  obfcrve, 
that  this  is  a  fource  of  a  kiAd  of  abhorrence  in  men  of  fonie 
vices,  as  cruelty  and  oppreflion  ;  and  fo,  of  a  fort  of  appro- 
bation of  the  contrary  virtues,  hamanity.  mercy,  &c. 
Which  averfion  and  approbation,  however,  fo  far  as  they 
arife  from  this  caufe  only,  are  not  from  a  principle  of  trus 
virtue. 


CHAP.     VII. 

The  reafons  ivhy  thofe  things  that  have  ieen 
mentioned^  which  have  not  the  effence  of  vir- 
tue^ have  yet  bj  many  been  mijlaken  for  true 
virtue. 

'Tp  HE  firft  reafon  that  may  be  given  of  this,  is,  that 
•*-  altho*  they  have  not  the  fpecific  and  diftinguiihing  na- 
ture and  efTence  of  virtue,  yet  they  have  ibmething  that 
belongs  to  the  generd  nature  of  virtue.- The  general  na- 
ture of  true  virtue  is  love.  It  is  exprefled  both  in  love  of 
benevolence  and  complacence  ;  but  primarily  in  benevo- 
lence to  perfons  and  Beings,  and  confequently  and  fccon- 

darily  in  complacence  in  virtue, as   ha:>  been  fliewn. 

There  is  fomething  of  the  general  nature  of  virtue  in  tbofe 
natural  afFedions  and  principles  that  have  been  mentioned^ 
in  both  thofe  iefpe<5U,  -  -  - 


sy6     1  he  Nature  of  true  Virtue.      Chap.  Vii. 

In  many  of  thcfe  natural  affecSVions  tliere  is  fomething 
of  the  appearance  of  love  to  perfons.  In  fome  of  them 
there  appears  the  tendency  and  efFed  of  benevolence,  in  part. 
Others  have  truly  a  fort  of  benevolence  in  them,  tho'  it  be 
a  private  benevolence,  and  in  feveral  refpecffs  falls  fliort  of 
the  extent  of  true  virtuous  benevolence,  both  in  its  nature 
and  object. 

The  lart  mentioned  pafEon,  natural  to  mankind  in  their 
prcfent  fiate,  'vi'z>.  that  of  pity  to  others  in  diftrefs,  tho'  not 
properly  ot  the  nature  of  l©ve,  as  has  been  demonftrated, 
yet  has  partly  the  fame  influence  and  efFecl  with  benevo- 
lence. One  efFefSt  of  true  benevolence  is.to  caufe  perfons 
to  be  uneafy,  when  the  objeds  of  it  are  in  diffrefs,  and  to 
(defire  their  relief.    And  natural  pity  has  the  fame  eiFe6t. 

Natural  gratitude,  tho*  in- every  inftance  wherein  it 
appears  it  is  not  properly  called  love,  becaufe  perfons  may 
be  moved  with  a  degree  of  gratitude  towards  perfons  on 
<:ertain  occafions,  whom  they  have  iio  real  and  proper 
friend(hip  for,  as  in  the  inftance  ot  ^aul  towards  David^ 
once  and  again,  after  Davidh  fparing  his  life,  when  he  had 
fo  fair  opportunity  to  kill  him  :  yet  it  has  the  fame  or  like 
operation  and  effe6l  with  friendlhip,  in  part,  for  a  feafon, 
and  with  regard  to  fo  much  of  the  welfare  of  its  obje6l,  as 
appears  a  deferved  requital  of  kindnefs  received.  And  in 
other  inftances  it  may  have  a  more  general  and  abiding  in^ 
fluence,  fo  as  more  properly  to  be  called  by  the  name  of 
love.  So  that  many  times  men  from  natural  gratitude  do 
really  vvith  a  fort  of  benevolence  love  thofe  who  love  them. 
From  this,  together  with  fome  other  natural  principles, 
men  may  love  their  near  friends^  love  their  oyyrn  party, 
Jove  their  country,  ^'c. 

The  natural  difpofitlon  their  Is  to  mutual  afFe(5llon  -be- 
tweeen  the  fexes,  often  operates  by  what  may  properly  be 
called  love.  There  is  often  times  truly  a  kind  both  of  be^ 
jievoknce  and  complacence.  As  there  alfo  is  between  pa«. 
jrents  and  children, 

Tbvs>  thefe  things  have  fomething  of  the  general  na* 
iture  .of  virtue,  which  is  ioye  ;  and  efpecially  the  thing  laft 

*  pientio.iie4 


iChap.  VU.       ^^^^  Nature  of  true  Virtue.      ly^^ 

mentioned    have    fomething   of  a    love    cf  .benevclence,- 
What  they  areeffentially  defeftive  iujis^tlnt  they  are  private 
jn  their  nature,  they  don't  arife  from  any  temper  of  bene- 
volence to  Being  in  general,  nor  have  liiey  a   tendency  to 
2ny  fuch  effcil:  in  tlteir  operation.     But  yet  agreeing  v/ith. 
.virtue  in   its  general  nature,  they  are  beautiful  within  theic 
own  private  fphere  :  i.  e.  they  appear  beautiful  if  we  con« 
iine  our  views  to  that  private  fydem,  and  while  vv'e  (hut  all 
other  things  they  {land-  in  any  relation  to,  out  of  our  con- 
iideration.     If  that  private  fyllen;  contain'd  the.fum  cf  uni-* 
yerfal  exiftencc,    then   their  beaevolence   would  have  true 
beauty  ;  or,  in  other  words,  vvculd  be  beautiful,  all  things 
confidered  :  but,  now  it  is  not  fo.     Thefe  private  fyftema 
are  fo  far  from   containing  the  fum  of  univerfal  Being,  or 
comprehending  all  exiftence  which  we  ftand  rtiated  to,  that 
^t  contains  but  an  infinitely  fms.lJ  part  of  it.     The  reafon 
why  men  are  fo  ready  to   take  thefe  private  «ife(5tions   foe 
true  virtue,  is  the  n^rrownefs  of  their  views ;  and  above  all, 
that  they  are  fo  ready  to  leave  the  divine  Being  cut  of  theic 
view,  and  to  neglecfl  him  in  their  confideration,  or  to  regard 
liim  in  their  thoughts  as  tho'  he  were  not  properly  belong- 
ing to  the  fyftem  of  real  exiQence,  but  as  a  kind  of  fhadowy> 
iimaginary  Being,     And  tho'  moll:  men  allow  that  there  is 
a  God,  yet  in  their  ordinary  view  of  things,  his  Being  is  not 
apt  to  come  into  the  account,  and  to  have  the  influence  and 
efFe;^  of  a  real  exiftence,   as  'tis  with  other  Beings  whichL 
they  fee,   and  are  converfant  with  by  their  external  fenfes* 
In  their  views  of  beauty  and  deformity,  and  in  the  inward 
fenfations  of  difplicencc  and  approbation  which  rife  in  their 
iYiinds,'t1s  not  a  thing;  natural  to  themtobe  under  the  infiuencs 
of  a  view  of  theDeity.as  part  of  the  fyflem,and  as  the  head 
of  the   fyfte.m,  and  lie  who  is  all  in  all,  in  comparifon  of 
whom  all  the  reft  is  nothing,  and  with  regard  to  whom  all 
other  things  are  to  be  viewed,  and   their  minds  to  be  ac- 
cordingly imprefs'd  and  affeded. 

Yea,  we  are  apt  thro*  the  narrcwnefs  of  our  views,  iri 
judging  of  the  beauty  of  afFe(51ions  and  acStions  to  limit  our 
confideration  to  only  a  fmall  part  of  the  created  fyftem.« 
y/hen  private  altecf  ions  extend  themfelves  to  a  confiderable 
number,  v/e  are  very  ready  to  look  upon  iliem  as  truly 
v'rtr.ous,    and     scccrdingiy    to    applaud    them    high'yo 

A  a  Thi?? 


SyU      The  T^ature  of  true  Virtue.      Chap.VIL 

Thus  it  is  with  refpe6t  to  love  to  a  large  party,  or  a  man's 
love  to  his  country.  For  tho'  his  private  fyfiem  contains 
but  a  fmall  part  even  of  the  world  of  mankind,  yet  being  a 
confiderable  number,  thro'  the  contra(5\e4  limits  of  the  mind 
and  the  narrownefs  ofhis  views, they  are  ready  to  fill  hismind 
and  engrofs  his  fight,  and  to  feem  as  if  they  were  all.  Hence 
among  xhcRomans  love  to  their  country  was  the  higheft  vir- 
tue :  tho'  this  affection  of  theirs,  fo  much  extolled  among 
them,  was  employ'd  as  it  were  for  the  deftruclion  of  the  reft 

of  the  world  of  mankind. The  larger  the  number  is, that 

private  affe<51ion  extends  to,  the  more  apt  men  are,  thro'  the 
narrownefs  of  their  fight,  to  miftake  it  for  true  virtue  ;  be- 
eaufe  then  the  private  fyftem  appears  to  have  more  of  the 
image  of  the  univerfal  fyfiem.  Whereas,  when  the  circle  it 
extends  to,  is  very  fmall,  it  is  not  fo  apt  to  be  look'd  upon 
virtuous,  or  not  fo  virtuous.  As,  a  man's  love  to  his  own 
children. 

And  this  is  the  reafon  why  felf-love  is  by  nobody  mifia'- 
ken  for  true  virtue.  For  tho*  there  be  fomething  of  the  ge- 
neral nature  of  virtue  in  this,  here  is  love  and  good-wiil,  yet 
the  obje6l  is  fo  private,  the  limits  fo  narrow,  that  it  by  no 
means  engrofles  the  view;  unlefs  it  be  of  the  peifon  hinjfelf, 
who  thro'  the  greatnefs  of  his  pride  may  imagine  him'felf  as 
it  were  all.  The  minds  of  men  are  large  enough  to  take  in 
a  vaftly  greater  extent :  a.nd  tho'  felf-love  is  far  from  being 
ufelefs  in  the  world,  yea,  'tis  exceeding  neceflary  to  fociety, 
befides  its  diredly  and.greatly  feeking  the  good  of  one,  yet 
every  body  fees  that  if  it  be  not  fubordinate  to,  and  regulated 
by,  another  more  e^itenfive  principle,  it  may  make  a  man 
a  common  enemy  to  the  fyfiem  he  is  related  to.  And  tho* 
this  is  as  true  of  any  other  private  affection,  notwithf^anding 
its  extent  may  be  to  a  fyftem  that  contains  thoufands  of  in- 
dividuals, and  thofe  private  fyflcms  bear  no  greater  propor- 
tion to  the  whole  of  univerfal  cxifl:ence,  than  one  alone,  yet 
they  bear  a  greater  proportion  to  the  extent  to  the  view  and 
comprehenfion  of  men's  minds,  and  are  more  apt  to  be  re- 
garded as  if  they  were  ally  or  at  leafl  as^Jf^Wr^i^f/^^^^^'^^^^^ 
the  univerfal  fyftem.  :    V  .  ^\ 

Thus  I  have  obferved  how  many  of  thefe  natural  princi- 
ples, which  have  been  fpoken  of,  rcfemble  virtue  in  its  pri- 
mary  operation,  which  is    bcneygknce,    Many  of  them 

£if» 


Chap.  VII.     ^^^  Naf^ure  of  true  Virtue.      ly^  ' 

alfo  have  a  refemblance  of  It  in  its  fecondary  operation, 
which  is  its  approbation  of  and  complacence  in  virtue  itfelf. 
Several  kinds  of  approbation  of  virtue  have  been  taken  no- 
tice of,  as  comflion  to  mankind,  which  are  not  of  the  nature 
of  a  truly  virtuous  approbation,  confiftmg  in  a  fenfe  and  re- 
lifli  of  the  effential  beauty  of  virtue,  confifting  in  a  Being's 
cordial  union  to  Being  in  general,  from  a  fpirit  of  love 
to  Being  in  general.  As  particularly,  the  approbation  of 
confcience,  from  a  fenfe  of  the  inferior  and  fecon- 
dary beauty  which  there  is  in  virtue,  confiding  in  uni- 
formity, and  from  a  fenfe  of  defert,  confining  in  a  fenfe  of 
the  natural  agreement  of  loving  and  being  beloved,  fhewing 
kindnefs  and  receiving  kindnefs.  So  from  the  fame  prin- 
ciple, there  is  a  difapprobation  of  vice,  from  a  natural  op- 
polition  to  deformity  and  difproportion,  and  a  fenfe  of  evil 
defert,  or  the  natural  agreement  there  is  between  hating  asd 
being  hated,  oppofmg  and  being  oppofed,  &c.  together  with 
a  painful  fenfation  naturally  arifing  in  a  fenfe  of  felf-oppo- 
fition  and  inconfiftence.  ■  Approbation  of  confcience  is 

the  more  readily  miftaken  for  a  truly  virtuous  approbation, 
becaufe  by  the  wife  conftitution  of  the  great  governor  of  the 
world  (as  was  obferved)  when  confcience  is  well  informed, 
and  thoroughly  awakened,  it  agrees  with  the  latter  fully  and 
exactly,  as  to  the  object  approved,  tho'  not  as  to  the  ground 
and  reafon  of  approving.  It  approves  all  virtue,  and  con- 
demns all  vice.  It  approves  true  virtue,  and  indeed  approves 
nothing  that  is  againft  it,  or  that  falls  fhort  of  it  ;  as  was 
fliewn  before.  And  indeed  natural  confcience  is  implanted 
in  all  mankind,  there  to  be  as  it  were  in  God's  ftead,  and 
to  be  an  internal  judge  or  rule  to  all,  whereby  to  dlftinguifl^ 
right  and  wrong. 

It  has  alfo  been  obferved,  how  that  virtue,  confiding  in 
benevolence,  is  approved,  and  vice,  confiding  in  ill-will,  is 
dilliked,  from  the  influence  of  felf-love,  together  with  aflb- 
ciation  of  ideas,  in  the  fame  manner  as  men  diflike  thof« 
qualities  in  things  without  life  or  reafon,  with  which  they 
have  always  conne6led  the  ideas  of  hurtfulnefs, malignancy, 
pernicioufnefs  ;  but  like  thofe  things  wiih  which  they  ha- 
bitually conne6l  the  ideas  of  profit,  pieafantnefs,  com- 
fortablenefs,  &c.  This  fort  of  approbation  or  likirg  of  vir- 
tue, and  diflike  of  vice,  is  eafily  miftaken  for  true  virtue,  not 
only  becaufe  thofe  things  are  apprgvcd  by  it  that  have  the 

A  «    *  nature 


I 


'fSo     The  Nature  cf  true  Virtue,       CHAP.VIh 

nature  of  virtue,  and  the  things  difliked  have  the  nature  of 
vice,  but  becaufe  here  is  much  o\  refcmblance  of  virtuous 
approbation,  it  being    con?.placence   from  love  ;  the  differ- 
ence only  lying  in  this,  that  it  is  not  from  love  to  Being  ini 
general,  but  from  felf-love. 

There  is  alfo,  as  has  been  fliewn,  a  liking  of  fome  vir- 
tues, and  diflike  of  fome  vices,  from  the  influence  of  the 
natural  in(lin6^  of  pity.  This  men  are  apt  to  millake  for 
the  exercife  of  true  virtue,  on  many  accounts.  Here  is  not 
only  a  kind  of  complacence,  and  the  obje^fs  of  complacence 
are  v;hat  have  the  nature  of  virtue,  and  the  virtues  indeed 
very  amiable,  fuch  as  humanity,  mercy,  tendernefs  of  heart-; 
&c.  and  the  contrary  very  odious  ;  but  befides,  the  appro- 
bation is  not  meerly  from  felf-iovc,  but  from  compafiion, 
sn  afFcvStion  that  refpcds  olhers,  and  refembles  benevolencej 
ks  has  been  fhewn. 


Another  reafon,  why  the  things  which  have  been  men- 
tioned, are  miftaken  for  true  virtue,  is,  that  there  is  indeed 
a  true  negciiive  moral  gcodnefs  in  them.    \Vj  a  negative  mo- 
ral goodnefs,  1  rhean  the  negation  or  abfence  of  true  moral 
t;vil.     They  have  this  negative  moial  goodnefs,    becaufe  a 
\-  Ibeing  vvithout  them  would  be  an  evidence  of  a  much  grea- 
ter moral  evil.  '  Thus,  the  exercife  of  natural  confcience  in 
fuch  and  fuch  clec^rees,  v;herein  appears   fucli  a  meafure  of 
an  awakening  orlfenfibilityoT  confcience,  tho^  it  be  not  of 
the  nature  of  rcalporuive  virtue  or  true  moral  goodnefs,yet 
lias  a  negative  moral  goo'dner3  j  becaufe  in  the  prefent  flate 
of  things,  it  is  an  evidence  of  the  abfence  of  that  higher  de- 
.:   gree'of  wickednefs,  which  caufes  grea'tinfenribility  or  flupi- 
'   tlity  of  confcience.-   For   fin,    as  was   obferved,  is  not  only 
Bgainft   a  fpiritaal  and  divine  fen fe  of  virtue,  but  is  alfb   a- 
;    gainft  the  di6iates  ot  that  -moral  fenfewhichiiis'.  in  natural 
\   confcience.'  ■  No  wonder,  that  this  fenfe  being  lof^.g  oppoftd 
\  and' often  conquered,  grows  wetiktr.     All  fin  has  its  fource 
\  from  feinfhnefs,or  from  felf-love,  hot  fubordinate  to  regard 
o  Being  in   general.     And  natural  confcience  chiefly  ccn- 
iifls  in  a  fenfe  of  defert,  or  the  natural   agreement  between 
[  Jin  and  mifery.     But    if    felf  were  indeed /'<•//,  and  fo  rrtore 
\  i:onfiderable  than  all  the  world   belldes,  there  would  be  no 
i  iii  defert  in  his  regarding  himfelf  above  all^  and  making  all 
i       '   "  • '     -  ot'her 


Chap.  VII.      ^^^  Nature  of  true  Virtue.      iSi^ 

©ther  interefts  give  place  to  private  interefl. —  And  no  won- 
cler  that  men  by  long  ading  from  the  felfifli  principle,  and 
by  being  habituated  to  treat  themfelves  as  if  they  were  all\ 
increafe  in  pride,  and  come  as  it  were  naturally  to  look  oa 
themfelves  as  «//,  and  {o  to  lofe  entirely  the  lenfeofill  de- 
fert  in  their   making  all  other  interefts   give  place  to  their 

own. And  no  wonder  that  men  by  often  repeating  adls 

of  fin,  without  punilhmcnt,  or  any  vifible  appearance  cf  ap- 
proaching puniihment,  liave  lefs  and  iefs  fenfe  of  the  con- 
ne<5tion  of  fm  with  puniihment.  That  {^a^^  which  an  a- 
wakned  confcience  has  of  the  defert  cf  (in,  ccnfifts  chiefly 
in  a  fenfe  of  its  defert  of  refentment  of  the  Deity,  the  foun- 
tain and  head  of  univerfal  exigence.  But  no  wonder  that 
by  a  long  coniinued  worldly  and  fenfual  life,  men  more 
and  more  Icfe  all  lenfe  of  the  Deity,  who  is  a  fpiritual  and 
invifible  Being.  The  mind  being  long  involved  in,  and  en- 
grofs'd  by  feniitive  objects,  becom.es  fenfuaiin  all  its  opera- 
tions, and  excludes  all  vievvs  and  impreffions  of  fpiritual 
ohjectj,  and  is  unfit  for  their  contemplation.  Thus  the 
confcience  and  general  benevolence  are  entirely,  different: 
principles,  &  fenfe  of  confcience  differs  from  the  holy  com- 
placence of  a  benevolent  and  truly  virtuous  heart.  Yet 
vvickednefs  may  by  long  habitual  exercife  greatly  dimiriiih 
a  fenfe  of  confcience.  .  So  that  there  may  be  negative  mo- 
ral goodnefs,  in  fenfibility  of  confcience,  as  it  may  be  an  ar- 
gument of  the  abfenge  ot  that  higher  degree  of  wickednefs, 
which  caufeth  ilupidity  of  cqnfcience. 

So  wlj:h  refpevft  to  natural  f^ratUude^  tho' there  may  be  no 
virtue  m.eeriy  in  loving  them  that  love  us,  yet  the  contrary 
may  be  an  evidence  of  a  great  degree  of  depravity,  as  it  may 
argue  a  higher  degree,  of  felhOinefs,  fo  that  a  man. is  come 
to  look  upon  himfelf  as  all,  and  others  as  nothing,  and  fo 
their  refp.e<5l  and  kindnels  as  nothing..    Thus  an  increafe 

of  pride  diminifhes  gratitude. So  does  fenfuality,  or  the 

increafe  of  fenfual  appetites, cc  coming  more  and  more  under 
the  power  and  impre/Iion  of  feniible  obje61s,  tends  by  de- 
grees to  make  the  mind  infenfible  to  any  thing  t]{Q -,  and 
thofe  appetites  take  up  the  v/hole  foul  ;  and  thro'  habit  and 
cuftom  the  water  is  all  drawn  out  of  other  channels5in  which 
it  naturally  flows,  and  is  all  carried  as  it  were  into  one 
^haiinel, 

...  .  In 


1^2     The  Nature  of  true  Virtue,       Chap.  VlL 

In  like  manner  natural  af?eclion,  and  natural  pity,  tho* 
not  of  the  nature  of  virtue,  yet  may  be  diminifl"ked  greaiJy 
by  the  increafe  of  thofe  two  principles  of  pride  and  fenfua- 
lity,  and  as  the  confequence  of  this,  being  habitually  dif- 
pofed  to  envy,  malice,  &c.  T^hefe  lufts  when  they  prevail 
to  a  high  degree  may  overcome  and  diminifli  the  exercifc 
of  thofe  natural  principles  :  even  as  they  often  overcome 
and  diminifli  common  prudence  in  a  man,  as  to  feeking  his 
own  private  inlerefl-,  in  point  of  health,  wealth,  or  honor, 
and  yet  no  one  vvili  think,  it  proves  that  a  man's  being 
cunning,  in  feeking  his  own  perfonal  and  temporal  intereft 
has  any  thing  of  the  nature  and  efisnce  of  true  virtue. 

Another  renfcil  why  thefe  natural  principles  and  af- 
fei5\ions  are  miOaken  for  true  virtue,  is,  that  in  fevtral  re* 
fpecls  they  have  the  famie  efFe6l,  which  true  virtue  tends 
to  ;  efpecially  in  thefe  two  ways - 

1.  The  prefent  Aate  of  the  world  is  To  ordered  and  ccn- 
flituted  by  the  v/ifdcm  and  goodnefs  of  its  fupreme  ruler, 
that  thefe  natural  principles  for  the  moft  part  tend  to  the 
good  of  the  world  of  iriankind.  So  do  natural  pity,  gra- 
titude, parental  alixclicn,  &c.  Herein  they  agree  with  the 
tendency  of  general  ten'.;vo]ence,which  feeks  &  tends  to  the 
general  good.  But  this  is  no  proof  that  thefe  natural  prin- 
ciples have  the  nature  of  true  virtue.  For  felf- love  is  a 
principle  that  is  exceeding  ufeful  and  neceflary  in  the  world 
of  mankindo  So  are  the  natural  appetites  of  hunger  and 
thirft,  &c.  But  yet  nobody  wifl  affert,  that  thefe  have  the 
patureof  true  virtue,      -    -■         '■>'.'■ 

2.  These  principles  have  a  like  effect  with  true  virtue 
in  this  refpec5t,  that  they  tend  feveral  ways  to  reftrain  vice, 
and  prevent  many  af\s  of  wickednefs. — ---So,  natural  af- 
fccTticn,  love  to  our  partyl  or  to  particular  friends,  tends 
to  keep  us  from  acSts  of  injuftice  towards  thefe  perfcns  ; 
Mvhich  would  be  real  wickednefs  -= — —Pity  preferves  from 
cruelty,  w^hich  would  be  real  and  great  moral  evil.— Natu- 
ral confcicnce  tends  to  rcOrarn  fm  in  generrJ,  in  the  pre- 
sent (late  of  the  world.-  ■  But  neither  can  this  prove  thefe 
principles  themfelves  to  be  of  the  nature  of  true  virtue, 
for  fo  is  this  prefent  Hate  of  mankind  ordered  by  a  mer- 
ciful 


Chap.  VII.      "^^^  Nature  of  trne  Virtue.       183 

ciful  God,  that  men's  felf-Iove  does  in  innumerable  re- 
fpecfts  reilrain  from  a6ts  of  true  wickednefs  3  and  not  only 
fo,  but  puts  men  upon  feeking  true  virtue  :  yet  is  not 
irfelf  true  virtue,  but  is  the  fource  of  all  the  vackednefs 
that  is  in  the  world. 

Another  reafon  v;hy  thefe  inferior  affections  efpecially 
fome  of  them,  are  accounted  virtuous,  is,  that  there  are  af- 
fedtions  of  the  fame  denomniation,  which  are  truly  virtuous. 
Thus,  for  inftance,  there  is  a  truly  virtuous  piiy,  or  a  com- 
pafTion  to  others  under  affliiStion  or  mifery  from  general  be- 
nevolence. Pure  benevolence  would  be  fufficient  to  excite 
pity  to  another  in  calamity,  if  there  v/ere  no  particular  in- 
fiinfl,  or  any  other  principle  determining  the  mind  thereto. 
It  is  eafy  to  fee  how  benevolence,  wliich  fecks  another's  ^ood 
fnould  caufe  us  to  defire  his  deliverance  from  evil.  And  this 
is  a  fource  of  pity  far  more  extenfive  than  the  other.  It 
excites  compaflion  in  cafes  that  are  overlook'd  by  natural 
inftinc5l.  And  even  in  thofe  cafes  to  which  inftindt  extends, 
it  mixes  its  influence  with  the  natural  principle,  and  guides 
and  regulates  its  operations.  And  when  this  is  the  cafe,  the 
pity  which  is  exercifed,  may  be  called  a  virtuous  compafli* 

on. »  So  there  is  a  virtuous  ^r^j/Z/W^,  or  a  gratitude  th^t 

arifes  not  only  from  felf- love,  but  from  a  fuperior  principle 
of  difinterefted  general  benevolence.  As*  'tis  manifeff,  that 
when  we  receive  kindnefs  from  fuch  as  we  love  already,  w§ 
are  more  difpofed  to  gratitude,  and  difpofed  to  greater  de- 
grees of  it,  than  when  the  mind  is  deftitute  of  any  fucli 
friendly  prepoffeflion,  Therefore,  when  the  fuperior  prin- 
ciple of  virtuous  love  has  a  governing  hand,  and  regulates 
the  affair>  it  may  be  called  a  virtuous  gratitude. —  So  there 
is  a  virtuous  iove  o^  jujiice^  arifing  from  pure  benevolence  to 
Being  \h  general,  as  that  naturally  and  Jieceflarily  inclines 
the  heart,  that  every  particular  Being  fliould  have  fuch  a 
(hare  of  benevolence  as  is  proportion'^d  to  its  dignity,  con- 
lifting  in  the  degree  of  its  Being,  and  the  degree  of  its  vir- 
tue. Which  is  intirely  diverfe  from  an  apprehenfion  of 
juflice,  from  a  fenfe  of  the  beauty  of  uniformity  in  variety  : 
as  has  been  particularly  fliewn  already.  And  fo  it  is  eafy 
to  fee  how  there  may  be  a  virtuous  fenfe  of  defert  different 
from  what  is  natural  and  common.  And  fo  a  virtuous  ^i?;z- 
fckmmfnej^^  or  a  lanc^iAed  confcience..-T--r^And  ss  when  na  • 

tural 


ja 


^84      The  Nature  of  true  Virtue.'  Chap.VIII. 

tural  affea'icm  have  their  operations  mixed  with  the  influence 
of  virtuous  benevolence,  and  are  diredkd  and  determine^ 
hereby. they  maybe  called  virtuous,  fo  there  may  be  a  virtuous 
love  Of  parents  to  children, and  |Detween  other  near  relatives, 
a  virtuous  love  of  our  tovsn,  or  country,  or  nation.  Ye^, 
^nd  a  virtuous  love  between  the  fexcs,  as  there  may  be  the 
influence  of  virtue  mingled  with  inflindl,  and  virtue  may 
govern  with  regard  to  the  particular  manner  ot  its  o|  e- 
ration,  and  may  guide  it  to  fuch  ends  as  are  agreable  to  thq 
great  ends  and  purpofes  of  true  virtue. 

GE^^UINE  virtue  prevents  that  increafe  of  the  habits  of 
pride  and  fenfuality,  which  tend  to  over- bear  and  greatly 
diminilh  the  exercifes  of  the  forcmentioned  ufetul  ar.d  nc- 
cefTary  principles  of  nature.  And  a  principle  of  general 
benevolence  fofiens  and  fweetens  the  mind,  and  makes  it 
ynore  fufceptible  of  the  proper  influence  and  ej^ercife  of  the 
gentler  natural  inflindls,  and  direds  ever}'' one  into  its  pro- 
per channel,  and  determines  the  exercife  to  the  proper  man- 
ner and  meafure,  arid  gui^jcs  all  to  the  befl  purpoies. 


CHAP.    yiiL 

In  ivhat  refpech  virtue  cr  moral  good  ts  fQunded 
in  fentimcnt  ;  and  hew  Jar  it  is  Jounied  ;V| 
the  rcafon  ^nd  jiature  of  things, 

'T^  HAT  which  is  called  virtue^  is  a  certain  kind  of  beau  • 
•^  tiful  nature,  form  or  quality  that  is  obfcrved  in  tilings^ 
That  form  or  quality  is  called  beautiful  to  any  one  behold- 
ing it  to  whctn  it  is  beautiful,  which  appears  in  itfelf  agre- 
able or  comely  to  him,  or  the  view  or  idea  of  wliich  is  im- 
mediately plcafant  to  the  mind.  1  fay,  agreable  i?i  iifelfd^ud 
ip:7mdiai£!y  pleafant,  to  diflinguifn  it  from  things  which  in 
thcmfelves  are  not  agreable  nor  pleafant,  but  cither  indiffe- 
rent or  difagreable,  which  yet  appear  eligible  and  agreable 
indire61]y  for  fomething  t\h  that  is  the  ccnfequence  ot  ihcm, 
or  with  which  they  are  connc<5ted.  Such  a  kind  of  indirect 
agreablcnefs  or  cligiblencfs  in  tliingSjHot  for  thcmfelves, but 

'     ■     fcr 


Chap. VIII.     The  Nature  of  true  Virtue.      i%^ 

for  fome  thing  elfe,  is  not  what  is  called  beauty.  But 
when  a  form  or  quality  appears  lovely,  pleafvng  and  delight- 
ful in  itfelf,  then  it  is  called  beautiful  ;  and  this  agreablenefs 
or  gratefulnefs  of  the  idea  is  what  is  called  beauty.  It  i^ 
evident  therefore  by  this,  that  the  way  we  come  by  the  idea 
or  fenfation  or  beauty,  is  by  immediate  fenfation  of  the 
gratefulnefs  of  the  idea  caljed  beautiful  -,  and  not  by  finding 
out  by  argumentation  any  con(equences,or  other  things  that 
it  ftands  connected  with  ;  any  more  than  tafting  the  fweet- 
nefs  of  honey,  or  perceiving  the  harmony  of  a  tune,  is  by 
argumentation  on  connections  and  confequences.  And  this 
manner  of  being  afFe6led  with  the  immediate  prefence  of 
the  beautiful  idea  depends  not,  therefore,. on  any  reafonings 
about  the  idea,  after  we  have  it,  before  we  can  find  out 
whether  it  be  beautiful,  or  not  5  but  on  the  frame  of  our 
ininds,  whereby  they  are  fo  made  that  fuch  an  idea,  as  fdon 
as  we  have  it,  is  grateful,  or  appears  beauti'tul.  ' 

Therefore,  If  this  be  all  that  is  mernji  by  them  who 
affirm,  virtue  is  founded  in  fentiment  and  not  in  reafon,that 
they  who  fee  the  beauty  there  is  in  true  virtue,  don't  per- 
ceive it  by  argumentation  on  its  connexions  and  conffquen« 
ces,  but  by  the  frame  of  their  own  minds,  or  a  certain  Ipi- 
rltual  fenfe  given  them  of  God,  wheieby  ihey  immediately 
perceive  pleafure  in  the  prefence  of  the  idea  of  true  virtue 
in  their  minds,  or  are  dire<5th  gratified  in  the  view  or  con- 
Cemplation  of  this  obje(5t,  this  is  certainly  true. 

•  But  if  thereby  is  meant,  that  the  frame  of  mind,  or  in- 
ward fenfe  given  them  by  God,  whereby  the  mnd  is  dijpo° 
fed  to  delight  m  the  idea  or  view  of  true  virtue,  is  gjvtn  ar- 
bitrarily, fo  -that  if  he  had  pleafed.he  niighi  h?' e  g.ven  a 
contrary  fenfe  and  determination  of  mind,  Ah»ch  would 
liave  agreed  as  well  with  the  neceflary  naiuie  of  fhings,  this 
J  think  is  not  true.  *■ 

Virtue,  as  I  haveobferved,confifts  in  the  cordial  confent 
©r  uiiton  of  Being  to  Being  in  general.  And,  as  has  alfo  been 
obferved,  that  frame  ot  mind,  whereby  it  is  difpofed  to  re- 
li(h  and  be  pleafed  with  the  view  of  this,  is  benevolence  or 
"union  of  heart  itfelf  to  Being  in  general,  or  a  univerfally 
fe§nevolent  frame  of  mind  :  becaufe  he  whofe  temper  is  to 

B  b  love 


iB6     7 he  Nature  of  true  Virtue.     eHAP.VlIli 

love  Being  in  general,  therein  muft  have  a  difpofition  to 
approve  and  be  pleafed  with  love  to  Being  in  general. 
Therefore  now  the  queftion  is,  whether  God  in  giving  this 
temper  to  a  created  mind,  whereby  it  unites  to  or  loves  Be- 
ing in  general,  a6ls  fo  arbitrarily,  that  there  is  nothing  iri 
the  neceffary  nature  of  things  to  hinder  but  that  a  contrary 
temper  miglit  have  agreed  or  confifted  as  well  with  that 
nature  of  things,  as  tiiis  I 

And  in  the/yy?placel  obferve,  that  to  affert  this,  w^ould 
be  a  plain  abfurdity,  and  contrary  to  the  very  fuppofition. 
For  here  'tis  fuppofed,  that  virtue  in  its  very  effence  con- 
iifis  in  agreement  or  confent  of  Being  to  Being,  Now  cer- 
tainly agreement  itfelf  to  Being  in  general  muft  necefTarily 
agree  better  with  general  exiftence,  than  oppontion  &  con- 
trariety to  it, 

I  OBSERVE  fecondly^  that  God  in  giving  to  the  creature 
fuch  a  temper  of  mind,  gives  that  which  is  agreable  to 
what  is  by  abfolute  neceffity  his  own  temper  and  nature. 
For,  as  has  been  often  pbferved,  God  himfelf  is  in  effecTe 
iBeino-  in  general  ;  and  without  all  doubt  it  is  in  itfelf  ne- 
cefT^ry,  and  impoffible  it  Ihould  be  otherwife,  that  God 
fhould  agree  with  himfelf,  be  united  with  himfelf,  or  love 
)iimfelf :  and  therefore,  whea  he  gives  the  fame  temper  to 
his  creatures,  this  is  more  agreable  to  his  necefiary  nature^ 
than  the  oppofite  temper  :  yea,  the  laiter  would  be  inE- 
nitely  contrary  to  his  nature. 

Let  it  be  noted,  thirdly^  by  this  temper  only  can  created 
Beings  be  united  to,  and  agree  with  one  another.  This 
sppears,  becaufe  it  confifts  in  confent  and  union  to  Being 
in  general  ;  which  impHes  agreement-and  union  with  every 
|>artlcular  Being,  except  fuch  as  are  oppofite  to  Being  hi 
general,  or  excepting  fuch  cafes  wherein  union  with  them 
is  bv  fome  means  inconfiftent  with  union  with  general  ex- 
iftence. But  certainly  if  any  particular  created  Being^were 
cf  a  temper  to  oppofe  Being  in  general,  that  would  infer 
tlie  moft'univerfal  and  greateft  pofiible  difcord,  not  only 
^f  creatures  with  their  creator,  but  cf  created  Beings  one 

ith  another. 


v.HAP^VIII.     7!^'   Nature  of  true  Virtue.      iZy 

Fourthly^  I  observe,  thera  is  no  other  temper  but  this^ 
that  a  man  can  have,  and  agree  with  himfelf,  or  be  without 
felf-inconilftence,  i.  e.  without  having  fome  inclinations 
and  reli(hes  repugnant  to  others.  And  that  for  thefe  rea- 
fons.  Every  Being  that  has  underftanding  and  will,  necef- 
farily  loves  happinefs.  For,  to  fuppofe  any  Being  not  to 
iove  happinefs,  would  be  to  fuppofe  he  did  not  love  what 
was  agreable  to  him  ;  which  is  a  contradiction  :  oratleaft 
would  imply,  that  nothing  was  agreable  or  eligible  to  him, 
which  is  the  fame  as  to  fay,  that  he  has  no  fuch  thing  as 
choice,  or  any  faculty  of  wilL  So  that  every  Being  who 
has  a  faculty  of  will,  mufl:  of  necefTuy  have  an  inclinatioa 
to  happinefs.  And  therefore,  if  he  be  confiftent  with  him- 
felf, aad  has  not  fome  inclinations  repugnant  to  others,  he 
tnuft  approve  of  tliofe  inclinations  whereby  Beings  defire 
the  happinefs  of  Being  in  general,  and  muft  be  againfl  a 
difpoiition  to  the  mifery  of  Being  in  general  :  becaufe  c- 
therwife  he  would  approve  of  oppofition  to  his  own  happi- 
nefs. For,  if  a  temper  inclined  to  the  mifery  of  Being  in 
general  prevailed  univerfally, 'tis  apparent,  it  would  tend 
to  univerfal  mifery.  But  he  that  loves  a  tendency  to  univer- 
fal  mifery,  in  effedt  loves  a  tendency  to  his  own  mifery  :  and 
as  he  neceflarily  hates  his  own  mifery,  he  has  then  one  in- 
clination repugnant  to  another. —  And  befidss,  it  neceflarily 
follows  from  felf-love,  that  men  love  to  be  loved  by  others  ; 
becaufe  in  this  others  love  agrees  with  their  own  love.  But 
if  men  loved  hatred  to  Being  in  general,  they  would  in  ef- 
fe6l  love  the  hatred  of  themfeivcs  :  and  fo  would  be  incon- 
fiilent  with  themfelves,  having  one  natural  inclination  con- 
trai'y  to  another. 

These  things  may  help  us  to  underfland  why  that  fpi- 
ritual  2nd  divine  fenfe,  by  which  thofe  that  are  truly  virtu- 
ous and  holy,  perceive  the  excellency  of  true  virtue,  is  iii 
the  facred  fcriptures  called  by  the  name  of  light,  knowledge, 
iinderftanding,  &c.  If  this  divine  fenfe  were  a  thing  arbi- 
trarily given, without  any  foundation  in  the  nature  of  things, 
it  v^'ould  not  properly  be  called  by  fuch  names.  -For,  if 
there  were  no  correfpondence  or  agreement  in  fiich  a  fenfe 
with  the  nature  of  things,  any  more  than  there  would  have 
hitn  in  a  divcrfe  or  contrary  feiife,  the  idea  we  obtain  by  \ 
^■bii  ^irituAi  feafc  could  in  vw  refpect  bs  faid  to  be  a  know-  ' 

B  b_2.  icdge 


)§     7he  Nature  of  true  Virtue.     Chap;  Vllfc 

ledge  or  perception  of  any  thing  befides  what  was  in  our 
own  minds.      For  this  idea  would  be  no  reprefentation  of 
any  thing  without.     But  lince  it  is  oiherwife,  fince  it  is  a- 
greable,   in  the  refpe6ts  abovementioned,  to  the  nature  of 
things  and  efpecially  fince  *tis  the  reprefentation  and  image 
of  the  moral  perfe6tioh  and  excellency  of  the  divide  Being, 
hereby  we  have  a  perception  of  that  moral  excellency,   of 
which  we  could  have  no  true  idea  without  it.     And  it  be-, 
jng  fo,  hereby  lerfows  have  that  true  knowledge  of  God, 
which  greatly  enlightens  the  mind  in  the  knowledge  of  di- 
vine things  in  general,  and  does  (as  might  be  (hewn,  if  it 
were  necefi'ary  to  the   main   purpofe  of  this  difcourfe)    in 
many  refpeiSis  uflift  perfons  to  a  right  underftanding  of  things 
in  genera!,  to  underftand  which  our  faculties  were  chiefly 
given  us,  and  which  do  chiefly  concerii  our  inierefl  ;    and 
afTifts  us  to  iee  the  nature  of  them,  and  the  truth  of  ihem^ 
in'  their  proper  evidence.     Whereas,  the  want  of  this  fpiri- 
tual  fenfe,  and  the  prevalence  of  thofe  difpofitions  that  are 
contraiy  to  it,  tends  to  darken  and  diftracSl  the  mind,   and 
dreadfully  to  delude  and  confolmd  men's  underftanding-s. 

And  as  to  that  moral  fenfe,  common  to  mankind,  which 
there  is  in  natural  confcience^  neither  can  this  be  truly  faid  to 
be  no  more  than  a  fentiment  arbitrarily  given  by  the  crea- 
tor, without  any  relation  to  the  necefl'ary  nature  of  things  : 
but  is  ertablifhed  in  an  agreement  with  the  nature  of  things  ; 
fo  as  no  fenfe  of  mind  that  can  be  fuppofed,  of  a  contrary 
iiature  and  tendency  could  be.  This  will  appear  by  ihefe 
two  things.- 

I.  This  moral  fenfe,  if  the  underflanding  be  well  in- 
formed, and  be  exercifed  at  liberty  and  in  an  extenfive  man- 
ner. Without  bein^  reftrained  to  a  private  fphere,  approves 
the  v<:ry  fame  things  which  a  fpiritual  and  divine  fenfe  ap- 
proves ;  and  thofe  things  only  ;  though  not  on  the  fame 
grounds,  ncr  with  the  fame  kind  of  approbation.  There- 
tore^'as  that  divine  fenfe  has  been  already  fhewn  to  be  a- 
greabie  to  the  necefTary  nature  of  things,  fo  this  inferior 
^oral  fenfe,  being  fo  far  corrcfpondcnt  to  that,  muft  alfo  fo 
;r  agree  with  the  nature  of  things. 

2.  It 


.   AP.VIli.    7^^  J^iii^re  W  trufTirfuii    i8^  ^ 

2.  It  has  been  (hewn,  that  this  moral  fenfe  confifts  in 
approving  the  uniformity  and  natural  agreement  there  is 
between  one  thing  and  another.  So  that  by  the  fuppofiti- 
on  it  is  agreable  to  the  nature  of  things.  Foi  therein  it 
confifts,  viz.  a  difpofition  of  mind  to  confent  to,  or'.ilce,  the 
agreement  of  the  nature  of  things,  or  the  agreement  yf  (^q 
nature  and  form  of  one  thing  with  another.  And  certair^ 
ly  fuch  a  teniper  of  mind  as  hkes  the  agreement  of  things 
to  the  nature  of  things,  is  more  agreable  to  the  nature  of 
things  than  an  oppofue  temper  of  mind. 

HeJie  it  may  be  obferved =*— As  the  ufe  o^  language  i% 

for  mankind  to  exprefs  their  fentiments  or  ideas  to  each  o- 
ther,  fo  that  thofe  terms  in  language,  by  v/hich  things  of  a 
moral  nature  are  fignified,  are  to  exprefs  thofe  moral  fenti-  « 
ments  or  ideas  that  are  common  to  mankind  ;  therefore  \ 
'tis,  that  moral  fenfe  which  'is  in  natural  confcience,  that 
chiefly  governs  the  ufe  of  language  among  mankind,  and 
is  the  mind's  rule  of  language  in  thefe  matters  among  mart- 
kind  ;  'tis  indeed  the  general  natural  rule  which  God 
has  given  to  all  men,  whereby  to  judge  of  moral  good  and 
<2vil.  hy  luch  words,  right  and  wrong,  good  and  evil, 
when  ufed  in  a  moral  fenfe,  is  meant  in  common  fpeech 
that  which  deferves  praife  or  blame,  refpecSl  or  refentment. 
But  as  has  been  often  obferv'd,  mankind  in  general  have  a 
i^nk  of  defert,  by  this  natural  moral  fenfe. 

Therefore  here  may  arife  a  dueltion,  which  may  d^ 
ferve  to  be  confidered,  viz    Seeing  it  is  thus,  that  fentiment 
among  mankind  is  the  rule  of  language,  as  to  what  is  called  , 
by  the  name  of  good  and  evil,  worthy  and  unworthy;  and  j 
'tis  apparent,  that  fentiment,  atlcaftasto  many  particulars,  | 
by  fome  means  or  other  is  different  in  different  perfons,  in  1 
different  nations  ;  that  being  thought  to  deferve  praife  by  f 
one,  wnich  by    others  is  thought  co   be  worthy  of  blame  j 
how  therefore  can  virtue  and  vice  be  any  other  than    arbi- 
trary, not  at  all  determined  by  the  nature  of  things,  but  by 
the    fentiments   of  men    with   relation   to  the   nature  of 
things  I  ■ 

In  order  to  the  anfwering  this  queflfon  with  dearnefsj  \V^ 
may  be  divided  into  two  :  viz-.  Whether  men's  fentiments 


ot 


;o     Ihe  Nat  are  0/  true  Virtue.     Chap.  Vlllj 

6f  moral  good  arK^evil  are  not  arbitrary,  or  rather  cafiial 
^nd  accidental  ^^nd,  whether  the  way  of  their  ufing  words 
in  what  thev/^^aJl  good  and  evil,  is  not  arbitrary,  wjthout 
rcfpecSl  io/^Y  common  fentiment  in  all,  conformed  to  the 
:  it ure^ things  ? 

TO  the  firft,  I  would  obferve,  that  the  general  difpoii- 
;ion  or  fenfe  of  mind  exercifed  in  a  fenfe  of  defert  of  efteeiii 
or  refentment,  may  be  the  fame  in  all  :  though  as  to  parti- 
cular objecSls  and  occafions  with  legard  to  which  it  is  exei-^^ 
cifcd,  it  may  be  very  various  in  different  men  or  bodies  of 
^nen,  through    the   partiality  or  error    that  may  attend  the 
viev/   or  attention  of  the  mind.     Jn  all,  a  notion  of  defert 
of  love,  or  refentment,  m^y   confift  in   the    fame   thing,  iii 
general,  viz.  a  fuitablenefs,  or  natural  uniformity  and  agree- 
inent  between  the  sffedtions  and  ads  of  the  agent,  2nd  the 
afiedions   and  treatment  of  others   fome  way  concerned  ; 
or   the  natural   agreement   between    love    (or    fomething 
that  fome  way  implies  love,  or  proceeds    from  it,  or  tends 
to  it)  and  love  ;  a  natural  agreement  between  treating  well, 
and    being   well    treated  ;  the  natural  agreement  between 
hating  (or  fomething  that  fome  way  partakes  of  the  nature 
of  hatred)  and  being  hated,  &c.     I  fay,  this  general  notiori 
of  rdefert  may  be  the   fame  :  and  yet  occafions  and  objedls 
throtigh    variety    of   apprehenlions    about   thefe   occaliohs 
and   objects,   and   the  various    manner  in  which  they  are 
viewed,  by  reafon  of  the  partial  attention  of  the  mind,  may 
be  ektremely  various  ;  and  example,  cviftom,education,and 
aflbciation  may  have  a  hand  in  this,  in  ways  innumerable. 
But  'tis    needJefs  to  dwell  long  on  this,  fince  things   which 
liave  been  faid  by  others  (Mr.  Hutchefon^  in  particular)  may 
abundantly  fhew,  that  the  differences  which  are  to  be  found 
among  different  perfons  and  nations,  concerning  moral  good 
and  evil,  are  not  inco-nfiftent  with  a  general    moral   fenfe, 
Alimon  to  all  mankind. 

Nor,  fecondly,  is  the  ufe  of  the  words,  good  and  evil, 
right  and  wrong,  when  ufed  in  a  moral  fenfe,  altogether 
unfix'd  and  arbitrary,  according  to  the  variety  of  notions, 
opinions,  and  viev/s,  that  occafion  the  forementioned  vari- 
ety of  fentiment.  For  tho'  the  fignification  of  words  is  de- 
termined by  ufe,  y?t  that  which  governs  ift  the  ufe  of  tenths 

i^ 


|::hap.VIII.     J^f^^  Nature  of  frae  Vtriue.      191 

is  generator  common  iife.  And  mankind.  In  v^hst  thev 
would  fignify  by  terms,  are  obliged  to  aim  at  a  confiftent 
ufe  :  becaufe  it  is  eafily  found  that  the  end  of  language - 
which  is  to  be  a  common  medium  of  manifefting  JJeas  and' 
fentimcnts,  cannot  be  obtained  any  other  way  th.r^  by  / 
jconfiftent  ufe  of  words  ;  both  that  men  (hould  be  conhT-^nf 
with  themfelves,  and  one  with  another,  in  the  ufe  of  then. 
But  men  can*t  call  any  thing  right  or  wrong,  worthy  or 
ill-deferving,  confiftently,  any  other  way  than  by  calling 
things  fo,  which  truly  deferve  praife  or  blame,  i.  e.  things, 
wherein  (all  things  confideredj  there  is  moft  uniformity  in 
connecting  with  them  praife  or  blame.  There  is  no  other 
way  th^v\fiey  can'  ufe  tlvefe  terms  confidently  with  them- 
felves. ^  Thus,  if  thieves  or  traitors  may  be  an^ry  with  In- 
formers, that  bring  them  to  juftice,  and  call  their  behavi- 
our by  odious  names,  yet  herein  they  are  inconfiftent  with 
themfelves  ;  becaufe,  when  they  put  themfelves  in  the 
place  of  thofe  that  have  injured  them,  they  approve  the 
fame  things  they  condemn.  And  therefore  fuch  are  capa- 
ble of  being  convinced,  that  they  apply  thefe  odious  terms 
in  an  abufive  manner.  So,  a  riation  that  profecules  an  am« 
bitious  defign  of  univerfal  empire,  by  fubduing  other  nati- 
ons with  lire  and  fword,  may  affix  terms  that  fignify  the 
higheft  degrees  of  virtue,  to  the  condu6l  offuchasfliew 
the  moft  engagecL  .,ftable,  refol.ute  fpirit  in  this  affair,  and 
do  moft  of  this  pjoddy  wofk.  -  But  yet  they  are  capable  ot 
being  convinced,,  that  they  ufe  thefe  terms  inconfiftently, 
and  abufe  language  in  it,   and  io  having  their  mouths  ftop- 

ped. -sAnd  not  only  will    men  ufe  fuch  words  inconfilt- 

ently  with  themfelves,  but  alfo  with  one  another,  hy,i)flngr 
them  any  otherwife  than  to  fignify  true  merit  6r  ill-deferv- 
ing,  as  before  explained.  For  there  is  no  wayelfe,  wherein 
men  have  any  notion  of  good  or  ill-defert,  that  mankind  in 
general  can  agree  in.  Mankind  in  general  feem  to  fuppofe 
iome  general  ilandard  or  foundation  in  nature  for  an  uni- 
verfal coniiftence  in  the  ufe  of  the  terms  whereby  they  ex- 
prefs  moral  good  and  evil  ;  which  none  can  depart  from 
.but  thro'  errocand  mif^ke.  .Tkis  is  evidently  fuppofed  in 
•all  difputes  they  ma^s.  havfe  one  witp'  ancliier,  about  right 
and  wrong  ;  and  in  all  endeavors  ufed  to  evince'or  prove  that- 
^ny  thing  is  either  good  or  evil,  in  a  moral  fenfe, 


•\- 


^^^y  /  iK/^ 


I 


^^7^1^ 


,,ir^-7^   >^r    ^ 


